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Scripture -Do£trine

O F

ORIGINAL SIN

PROPOSED

72> F R E E and Candid

EXAMINATION.

In

"jThr

E Parts.

JOHN "^TA TLOR. "'"■'J'fl.^^

LONDON,

Printed for the AUTHOR, by J.Wilson-,

at the Turk's-Head in Gracechurch-Jlrest ,
MDCCXL.

THE

PREFACE

Reader,

Warrant nothing of my
j^g> own in the following
Inquiries: I undertake
to make nothing good. At
prefent^ I fee nothing i?z
them that is falfe ; but that is no Proof
that every thi77g is true. / have made
the Revelation of God alone the Rule
of my yudgment^ not any Schemes or
Opinions of Men : But that I have
every where fully and infallibly de-
livered the Senfe of Revelation I
maiijtain not, I have honeflly en-
deavoured to fet Things in a jufl
Light ; but U7tder the Weak7iefs and
A 2 hiiper-

vi The PREFACE.

ImperfeStions of a Man, This I ad-
vertife you of that in reading you
may freely life your own yudgment
without any Regard to mine ; that
you may admit Iruth upon its own
Evidence ; arid that, if you are by a
hlind^ implicit Faith in what I fay^
led into a?ty Error ^ you yourfelf

may be accoimt able for it, 1 add a

hearty TVifljy That we may all fo
ferioufy^ clofely^ impartially^ peace-
ably^ and in the Spirit of Love ^ f^^^^^
the Scriptures^ that our Knowledge
of the Principles of Chrifiianity beiiig
jufl-i our Faith may be firong^ our
Hopefledfafi^ our Comfort folid^ and
that the Light of the glorious Gofpel
of Chrift, who is the Image of God,
fhiiiing into our Mi^jds^ may give us
a Conformity to the So?i of God iit all
Virtue^ in Meeknefs^ Humility^ and
brotherly Ki^idnefs^ that fo a7i E7t-
t ranee may be miitiflred unto us abu7t-'
dantly i?2to his everlafing King-
dom. Amen,

THE

THE

Scripture- Doctrine

O F

ORIGINAL SIN

PROPOSED TO

Free and Candid Examination.
PART I.

Wherein all thofe Places of Scripture, which do
exprefsly fpeak of the Confequences of the firjl
Traufgreffion^ are diftindly confidered, and (as
far as the Author was able) fully and familiarly
explained, that the meaneft Capacity may form
a true Judgment upon this important Article
ol Revelation.

Ac TS xvii. ir. Thefe were more noble than thofe In
Thcjfalonica^ in that they received the word zvith all
readinejs of inind^ and fearched the fcriptures daily^

WHETHER THOSE THINGS WERE SO.

ERRATA.

PAGE 22. lin. 7. take anvay the Comma after Certainly.
P. 29. 1. 9. in the Note, for if arguing, read, as he is
arguing. P. 53. in the Note, 1. 9. rnjOli/^P- P. 59-1. 6.
in the Note, after I prefume cannot be, add, by any three
fingle Words. P. 74. 1. 7. >^/j. P. 78. 1. 27. put a Period
after Happinefs. 1. 29. put a Comma after Globe. 1. 32.
difpofe. P. no. 1. 20. gives. P. 133. 1. 10. Similiter
in, ijc. and 1. 27. Matrem enim, ^c. thofe two Sentences
fhould be in the Italick Charadler. 1, 24, Idololatrarum.
P. 135. 1. %. for fame Import, read like Import. P. 139.
1. 15. leading. P. 154. 1. zz. for muft that be, read m^
it be. P. 172. 1. 18, 19. refolving. P. 201. 1. 8. put a
Period after No. 1. 28. Er£2. P. 226. 1. 23. opened to us.
P. 232. 1. 5. For if by one mans, P. 248. 1. ig. In-
eptitude.

THE

Scripture - Dodrine

O F

ORIGINAL SIN

PROPOSED TO

Free and Candid Examination.
PART I.

O U defire, my dear Friend,
to be fatisfied about the Article
o^ Origi?iaI Sin. As I am a
Minifter of the Gofpel, it is
my Duty to do all I can to
fet you right in a Matter re-
lating to the Principles of Religion ^ and there-
fore I will unfold to you theTn u th, fo flir as
I am able, plainly, fincerely, and without Re-
ferve ; in confidence that you, on youi; Part,

B' love

2 Tl:e Scriptiire-DoBrme of

love the Truth, and are difpofed to a di-
ligent and impartial Inquiry after it.

Above all things, Truth (hoiild engage
our moil- lerioiTs and upright Regards. We
ihould efteem it the higheft Point of Duty
to be always open to the Evidence which
difcovers Tr u t h 5 and always free and ready,
fetting afide every Biafs of Prejudice and tem-
poral Intereil, to embrace it, when difcover'd.
The Truth, as it cannot be wrong in it
felf, cannot lead us to any thing that is wrong.
The Truth is the Rule which God him-
felf follows, and which his almighty Power
will for ever vindicate. To fJjis end our blef-
fed Lord was horn^ and for this Caufe he
came into the IForld, that he might bear Wit-
nefs to the Truth, fohn xviii. 37. The
Truth is that glorious Sun, vv^hich directs
and iliulirates ail our Actions, rendering them
pleafmg to God, and comfortable to our-
feives ; nor can v/e be Sinners, or wretched,
but only juft fo £ir as we defpife or neglect
the Truth.

All Truth necefHiry to Salvation is re-
vealed in the Holy Scriptures j and the
Scriptures, not the Opinions of Men^
Y\ol o^ learned Men y no, not oi good Men, no,
not of many learned and good Men, are the
Rule of our Faith. Men of Knowledge and
Integrity may indeed be ufeful to us, as In-
I ' ilradors.

Part I. Original Sin examimd. 3

flrudors, to open the Senfe of God's Word :
But it is the Word and Revelation of God
alone upon which my Faith is to be founded.
And as for human Wifdom and Knowledge,
I ought to value it, in religious Matters, jull fo
much, and fo far only, as it fervcs to unfold
the Mind and Meaning of God in the Scri-
ptures J in the interpreting of vi^hich, we
ought not to admit any thing contradictory
to the common Senfe and Underfcanding of
Mankind. For the Scriptures can be no Rule
to us, if the Underftanding God hath given
us is not a Rule in judging of their Senfe,
and Meaning. Nothing ought to pafs for Di-
vine Revelation which is inconfiftent with
any of the known Perfe£lions of the Di-
vine Nature. DifBcult Places are to be ex-
plained by thofe that are eafy to be under-
ftood. We mufc not allow ourfelves \.o feign
any thing j but mufl attend to the true, fl:ri(5t
and proper Senfe of every Place, without
daring to add or diminifh by our ov/n Imagi-
nations : and whatever we find is plainly added,
or diminiflied, by human Interpretations or
Schemes, we ought peremptorily to rejed: as
dangerous Innovation. Lallly, we (liould not
content ourfelves with Scraps, and fingle Sen-
tences, which in Sound may feem to mean
one Thing, but really have, taken with v/hat
goes before, arid what follows after, a quite
different Signification. This is a very falla-
cious Way of proving Things from Scripture;
B 2 and.

j^ The Scripture-Dodirine of

and, for my own Part, I cannot fatisfy my
felf in grounding Articles of Faith upon it.

My Method (you muft judge whether it
be right) in fearching the Scriptures is, to
take the whole before me ; to find out all the
Places where any Point of Faith is fpoken of,
or feems to be fpoken of; to ftudy thofe
Places over fingly and feparately, judging from
what goes before and follows after, what is
the true Scope and Meaning of every Text ;
and then I compare them all together, and
from fuch a View of all that I can find in
the Word of God, I form my Sentiments
concerning the Point inquired after.

And truly I cannot fee v/hat any one can
pofiibly do more (excepting fervent Prayer to
the Father of Lights,) to fettle his Faith and
Confcience upon a true Scripture Bottom.

You want to be fatisfied about Original
Sin : that is, you would know. How far we,
the Pofterity of Adam, are involved in the
Confequences of his firft TranfgrefTion.

Come then, my dear Friend, let me lead
you by the Hand into the moft fruitful and
pleafant Garden of God, his Holy Word. I
have laid out a good deal of Study upon it,
and, with fome Care, have obferved the fe-
veral Plants which grow therein ; and, with

a

Part I. Original Sin examined. <•

a particular Eye to the Point before us, the
Confeguences of the firft 'Ti'anfgrejjion : Which
I find are fpoken of certainly and plainly but
five times in the whole Bible ; namely, twice
in the Old, and thrice in the New Teftament.
Many other Places indeed are quoted by Di-
vines, as relating to this Affair, but they are
apparently doubtful ; no Mention being made
in them of Adam, or any Effeds that his Sin
hath upon us. However, the right way of pro-
ceeding is, to confider and examine firft thofe
Places where the Confequences and Effeds
oi Adam's Sin are plainly and certainly fpoken
of J and then we ft jail be better able to judge
of the doubtful and imcertain Places, to which
we fhall next turn our Thoughts.

I FIND no more than five Places in all
the Bible where the Confequences of the firft
Sin are certainly fpoken of: The firft is.
Gen. ii. 17. The fecond is. Gen. iii. from
the 7th verfe to the end of the Chapter. The
third Place is, in Rom. v. 12, to the 20th
verfe. The fourth Place is, in i Cor. xv. 2 1, 22.
The fifth and laft Place is, i Ti?n. ii. 14.

The Bible is open to every body, and if
any Man can produce more than thefe five
Places where the Confequences of the firft
Tranfgreflion are plainly and certainly fpoken
of, it will be eafy for every body to fee, and
I fhall be very ready to own, I am miftaken.
B 3 Of

6 The Scripture-DoBrine of

Of the Confequences of the firft Tranfgreffion,
there is not one certain Word fpoken from
the third Chapter of Genefis to the lafl of
Malachi in the Old Teftament. David, Solo-
mon^ and the Prophets fay nothing certain
about them. Our Saviour faith not one
Word of them in any of his Dodrinesand In-
ftrudions, nor any of the Apoftles and Writers
of the New Teftament in their Sermons and
Epiftles, except the Apoftle Paid, and he
but thrice.

Our next Bufmefs therefore is to examine
thefe Places lingly and feparately, and then to
compare them together, and fee what Con-
clufion we can fairly draw from them. And
pray do not forget, that I am only helping
you as well as I can. I impofe nothing upon
your Faith and Confcience. I pretend not
to judge for you ; you muft judge freely for
yourfelf: Lead of all do I pretend to be in-
fallible. Poffibly I may be miftaken : But if
I am, fure I am, it is through Defed, not of
Integrity, but of Underflanding ; and therefore
I claim your Candour and Charity as a due
Debt, where you think I am in an Error.

The firft of the forementioned Places is

GENESIS, Chap. II.
Ver. 17. But of the tree of the knowledge
cfgood and evil^ thoujhalt not eat of it : for in

the

Part I. Original Sin examined, y

the day that thou eateji thereof^ thou Jl:alt fiirely
die.

God having created Man after his own
Imay;e, a livins; Soul, endowed with the
Powers of Reafon, in order to form in him
all the Habits of Virtue, befides the OWiga-
tions refulting from the Natur es and Re-
lations of Things, was pleafed, in a
Command of pure Authority^ to exercife his
Obedience to Himself, his Maker, by
forbidding the Ufe of one Tree in the Gar-
den, called the Tree of the knowledge of good
and e-vil. The Threatening, in Cafe of Tranf-
greffion, was, that he fioidd furely die. Death
was to be the Ccnfequence of his Difobe-
dience. Death is the lofing of Life.
Death is oppofed to Life ; and mufl be
underftood according to the Nature of that
Life to which it is oppofed. Now the Death
here threatened can, with any Certainty^ be
oppofed only to the Life God gave Adam when
he created him, vcr. y. Any thing befides this
mail be pure Conjedure, without a folid
Foundation. For no other Life is fpoken cf
before, to which Death can be oppofed : Ncr
can we conceive, from any thing in the Hi-
ftory, how Adam could underftand it of the
Lofs of any other Life than that which he
Jiad newly received. In this Light, the Senfe
of the Threatening will ftand thus : T^hcu
fmlt fiirely die -, as if he had faid, " I have

B 4 " formed

8 7he Scripture-DoBrine of

" formed thee of the Duft of the Ground,
** and breathed into thy Noftrils the Breath
" of Life ; and thus thou art become a living
'* Soul. But if thou eateft of the forbidden
*' Tree, thou {halt ceafe to be a living Soul :
" For I will take from thee the Breath of
" Life, and thou flialt return unto the Duft
'* of which I formed thee." Lefs than this,
I think, the Threatening cannot fignify j and
I do not fee how any thing more can be
made of it. However, if this appear doubtful,
let us fufpend our AiTent till we fee how this
Affair turneth out in the other Places.

REFLECTIONS.

** Observe, here is not one Word re-
" lating to Adam'?> Pofterity. Though it
*' muft be true, that if Adam was to have
" died immediately upon his TranfgreiTion -,
" if his Life was to have been extinguilhed
** in the very Day he finned, then of courfe
" all his Poiterity muft have been extindl
" %\^ith him : For from the dead Bodies of
*^ Adam and Eve, they could not have pro-
" ceeded in the ordinary Courfe of Genera-
" tion."

Well, Adam and Eve did tranfgrefs the
Law of their Trial ; and the immediate Con-
fequences of their Tranfgreffion are related

GENE^

Part I, Original Sin examined, g

GENESIS, Chap. III.

Ver. 7. And the eyes of them both were openedy
and they knew that they were naked : and they
fewed Jig-leaves together , and made themfehes
aprons.

8. j^d they heard the voice of the LORD

God walking in the Garden in the cool of the

day : And Adam and his Wife hid themfehes

from the prefence of the LORD God amongli

the trees of the garden,

9.' And the LORD God called unto Adam^
mdfaid mto him. Where art thou ?

10. And he f aid, 1 heard thy voice in the
Garden : and I was afraid becaufe I was naked-,
flnd I hid my f elf.

11. And he faid. Who told thee that thou
*waji naked ? Haji thou eaten of the tree, where-
of I commanded thee, that thou fiouldeft not
eat ?

12. And the man f aid, Hoe woman, whom
thou gavejl to be with me, Jlje gave me of the
tree, and I did eat.

13. And the LORD God f aid unto the
woman. What is this that thou haft done ? And
the woman faid, the Serpent beguiled me, and
I did eat.

14. And the LORD God faid u?ito the Ser-
pent, Becaufe thou haft done this, thou art curfed
above all cattelj and above every beafl of the

field;

lo 7^^ Scripfure-DoBrme of

field: upon thy belly JJjalt thou go^ and dujl fialt
thou eat all the days of thy Ufe.

1 5. And I will put enmity between thee and
the woman J and between thy feed^ and her feed:
it Jldall bniife thy head^ and thou fhalt bruife
bis heel.

16. Unto the woman he faid, I will greatly
midtiply thy for row and thy conception j in for -
row thou fjalt bring forth children : and thy
de/irejhall be to thy hujhand^ and he fiall rule
over thee.

17. And unto Adam he faid^ Becaufe thou
hafi hearkened unto the 'voice of thy wife, and
haft eaten of the tree of which 1 com?nanded
thee, faying, T^hou fialt not eat of it : cur fed
is the ground for thy fake : in forrow fialt thou
eat of it all the days of thy life.

18. Tihorns aljo and thiflles jhall it bring
forth to thee : and thou fait eat the herb of

the field.

19. In the fweat of thy face Jhalt thou eat
bread, till thou return unto the ground ; for out
of it waft thou taken : for duf thou art, and
to duft fait tljou return.

20. And Adam called his wifs name Eve,
becaufe pe was the mother of all living.

2 1 . Unto Adam alfo and to his wife did the
LORD God make coats of fkins, and clothed
them.

22. And the LO RD God faid, Behold the
man is become as one of us, to kfiow good and
evil. And ?iow lefi he put Jot th his hand, and

take

Part I. Original Sin examined. j j

take alfo of the tree of Ufe^ and eat, and live
for ever :

23. Therefore the LORD God fent him
forth from the garden of Eden, to till the ground ^
from whence he was taken,

24. So he drove out the man : and he placed
at the eaji of the garde?! of Eden, cheriibims^
and a faming fword, which turned every way ^
to keep the way of the tree of life,

I N this Paragraph we have fome Confe-
quences of our iirfl Parents Sin before God
judged them ; fome appointed by his judicial
ASi and Sentence -, and fome which happened
after that Sentence was pronounced.

I. Immediately upon their Tranf-
grelTion they were feized with Shame and
Fear, the common Effeds of Guilt.

Their Shame is defcribed, ver. 7. And
the eyes of them both were opened, and they knew
that they were naked : and they fewed fig-leaves
together, and made themfelves aprons. In the
lafl Verfe of the foregoing Chapter it is fud,
and they were both naked, the man and his
wife, and they were not afiamed. But now,
after they had finned, they were afliam.ed of
their Nakednefs, and contrived Coverings for
it. But the Reafon why they were thus
afhamed is not given. Only, as they were
naked when they were not afiamed, as well

as

12 The Scripfure-DoSfrine of

as when they were afiamed, the Reafon of
their being afliamed muft not, I think, be
taken from any Alteration in their Bodies *,
but from the Opinion they had of themfelves.
The Eyes of them both were opened-, they thought
differently of themfelves from what they had
done before : But for what Reafon, or from
what Caufe, befides a Senfe of Guilt, no
Man can determine. Guilt will always be
attended with Shame ; and a State of Guilt
is often in Scripture expreffed by being naked,
Exod. xxxii. 25. And when Mofes faw that the
people were naked, for Aaron had made them
naked unto their fiame amongft their enemies,
Ifai. xlvii. 3. Thy nakediiefs Jhall he uncovered,
yea thy fhame jhall he feen : I will take ven-
geance. Rev. xvi. 1 5. BleJ'ed is he that watch-
eth, and keepeth his garments, i. e. the Habits
of his Mind, leji he walk naked, and they fee
his fiame.

Their Fear is defcribed, ver. 8. Aid they
heard the voice of the LORD God walking, —

* Some learned Men think they were originally
clothed with a luminous and glorious Covering, which
adhered to their whole Body ; and that after they had
fmned, they were, by the immediate A<51 of God, Ibipt
of this Badge of his Favour and their Innocency. But this
Opinion doth not afFeft the Point under Confideration :
Since, if their Bodies were thus difgraced, it relateth
only to their outward Form, and Appearance, and in-
fers no Change or Diminution of the Powers of their
Minds.

And

Part f. Original Sin examined, j -.

Atd Adam and his Wije hid tbemfekes from
the pre fine e of the LORD God a?}io}igJi the
trees of the garden. Here we learn, that where-
as the LORD God had appeared unto them,
and converfed with them, and they had no
difquieting Fear of him, while they were in-
nocent } now they had finned, they were
afraid to Hand before their God and Judge,
whofe Law they had tranfgrelTed.

REFLECTIONS.

" Here obferve, that for any thing that
appears in the Text, their Sin, the evil
Adtion they committed, was perfonal. Set-
ting afide the Tempter, no body com-
mitted that finful Ad: of Difobedience but
they themfelves ; firft, Eve^ and then
Adam, in their own Perfons ; for there
was not a Man or Woman in the World
befides themfelves. This is manifeft. And
as the evil Adtion they committed was per-
fonal, done only by them ; fo alfo muft
the real Guilt be perfonal, and belong only
to themfelves : that is, no other could, in
the Eye of Juilice and Equity, be blame-
able and punidiable for that Tranlgreffion,
which was their own Ad: and Deed, and
not the Adl and Deed of any other Man
or Woman in the World. This alfo muft
be true, or we cannot under/land how

" any

14 Th^ Scripfure-Dodfrine of

" any thing can be true, or juft, or equi-

(C

table.

" Again, the Senfe of Guilt, the Shame
" and Fear, with which their Confciences
*^ were touched, muft alfo be perfonal ; mufl
" belong to them only, and could not,
" in the Nature of Things, belong to any
" other Perfons whatfoever. Becaufe as no
" other but they two only were guilty of
" the firft Sin, fo no other but they two
" could have a Confcioufnefs of it as their
" Sin; no other could be forry, or afliamed,
*' or dread the Wrath of God for a Things
" in which they had no Hand, which was
" done before they had a Being, and which
" therefore they could no ways poffibly help.
" This alfo muPc be true, other wife one Man's
" Confcioufnefs, and Confcience of Guilt,
" muft be transferred to another Man, and
" be made his Confcioufnefs and Guilt :
" That is to fay, one Man mufl be fuppofed
" to think and believe himfelf to be another
" Man. Which, if ever it be done, mufl:
" be the Ad: and Deed of God, changing
" his Pvlind, and making him conceit, that
"he is not himfelf, but another Perfon.
" But to charge fuch Illulion and Deceit
" upon God is highly prophane and impious ;
" and fuppofes that he torments his Crea-
" tures with Guilty Shame and Fear, which

" do

Part I. Original Sin examined. \ r

" do not in Juftice belong to them, but are
*' purely imaginary."

The Guilt Adam contradled was attended
with Shame and Fear. Thefe were the Con-
fequences of his TranfgreiBon antecedent to
God's judging him.

11. The Confequences judicially appointed
by the Sentence of God are to be found cither
in the Sentence pronounced upon the Serfent,
or the Woman, or the Man.

I. The Serpent Is curfed, ^vr. 14, 15.
Which fo far as it relateth to the Serpent,
(whether the natural Serpent, or the Devil,
the wicked Spirit, which ufed the Serpent as
his Inftrument in tempting our iirft Parents)
hath nothing to do with the Point we are
now upon.

But whereas it is faid, 'ver. 15. I ivill
put enmity bet'ii'een thee, [O Serpent,] and the
woman, and between thy feed and her feed ; //
JljaJl briiife thy head, and thou fcalt briiife his
heel; this evidently relateth to the Woman's
Pofterity : And I incline to think, the McJJiah,
the moft eminent Seed of the Woman, is
pointed at. But how mufl: we underliar.d
this of the Mefjiah .? According to the Text,
God faith he would put Enmity between the
Devil and him, and that he Ihould bruifc the

Devil's

1 6 Tloe Scripture-DoBrine of

Devil's Head, and the Devil fhould bruife his
Heel. God v^rould put Enmity between the
Devil and him, that is to fay, they fhould be
Oppofites and Antagonifts to one another ;
and that the Meffiah fliould quite crufh the
Head, that is, the Power and Sovereignty of
the Devil : And that the Devil, on the other
hand, fhould do him fome flight Hurt, fig-
nified by bruifing or biting his Heel, which
fhould not affed: his Head, or any principal
Part of his Body.

T A KING this therefore for the Senfe, it
implies, i. That the Race of Mankind
fhould be continued. 2. That the Devil (hould
be permitted to tempt them, even as he v^^as
permitted to tempt our firft Parents, tho' not
exad:ly in the fame way. 3. That God, as
a nev/ Ail of Grace to Man, would appoint
his only-begotten Son as an Oppolite or Anta-
gonift to Satan, to his Works and Agents,
to enlighten and help Mankind in their fpi-
ritual Confiidts, to maintain a Kingdom in
the World oppolite to the Kingdom of Dark-
nefs, by various Teachings and Dilpenfations
from Age to Age, till he fhould come in the
Flefh, be born of a Woman, and by his
Dodrine, Example, Obedience, and Death,
give the laft Stroke, by way of moral Means,
to the Power and Works of the Devil. This,
I prefume, is the utmoft that can be made of
this Place. Chrift, in Favour of Man, now

feduced.

Part I. Original Sin examined-. tj

feduced, and liable to be hereafter fedii-
ced by the Devil, is made an Enemy to that
Enemy; and Ihould at length, though not
without fuffering, bruile his Head, and totally
crufh his Kingdom and Power.

2. Sentence ispaftupon the Woman,
ver. 1 6. which is eafy to be underftcod ;
namely, that fhe fhould bring forth Children
with more Fain and Hazard than otherwife
fhe would have done 3 and moreover, be in
greater Subjedion to the Will and Controul
of her Huiband. And this likewifc may ferve
as a fufficient Comment upon the laft of the
five above-mentioned Places ; namely, i T^i?n,
ii. 14. Jl?id Adam was not [firfi:] decehed, bid
the Woman being deceived^ was in the tranfgref-
jion : Which is given only as a Reafon why
the Woman ought not to teach ^ or iifw^p Autho-
rity over the Man^ but to be in Silence : See
ver. 11, 12.

3. Lastly, The Sentence upon the
Man, ver. 17, 18, 19. firfl: aftedts the Earth,
upon v/hich he was to fubfift. The Ground
fhould be encum.bred with many noxious
Weeds, and the Tillage of it more toilfome
than before, which would oblige the Man to
procure a Suftenance by hard Labour, till he
fhould die, and drop into the Ground from
whence he was taken. I'hus Death entered
by Sin into the World, and Man became

C mortal

V

1 8 The Scripture-Dodirtne of

mortal by tranfgrefPing God's Lav/, according
to the Threatening in the former Chapter.

■ III. After Sentence pronounced, thefe

Things happened.

T. Whereas Ad^im had before called his
Wife I/7:aj Woman, he now called her Eve,
which fignifieth Life^ or Life-giving ; pro-
bably for Joy that Mankind were to be propa-
gated from her, when he expelled nothing
but immediate Death in Confequence of his
Tranfgreffion.

2. Th E Labour to v/hich they were con-
demned, and probably the weaker Condition
of their Bodies, requiring they fhould be na
longer naked, the LORD God, in Love and
Tendernefs, 7nade them coats ofjkin^ and clothed
them.

3. The lord Godfent the Man out of
the garden to till the common and lefs fruitful

o

ground, out of which he was taken. And being
doomed to Mc?'taUt)\ it was alfo proper he
fhould be excluded from the Tree of Life,
For that Tree can be confidered, with any
Shew of Truth, only as either a Pledgee and
Sign 01 Immortality ; or, as an appointed Means
of preventing the Decay of the human Frame,
fuppoiing Adam had continued obedient.
Confequendy the Tree had relation only to
1 the

Part I. Origiijal Sin examinrd. iq

the Duration of his Being : and his Excliifion
from it had relation to nothing but his being-
fubjeded to Death. Accordingly we find,
when Immortality fhall be reftored, the Be-
nefit of this Tree fliall, in fome Senfe or
other, be reflored, 'k.ev. xxii. 2.

REFLECTIONS,

** T H I s is all that I can fee, relating to
the Affair before us, in this Place. Now
obferve, i. A Curfe is pronounced upon
the Serpent, and upon the Ground : but
no Curfe upon the Woman and the Man.
For although they are here manifeftly fub-
jeded to Sorrow, Labour, and Death, yet
thefe are not in^ided under the Notion
of a Curfe. The Spirit of God, it is ob-
fervable, wholly abftains from the Ufe of
that Word, even with regard to their out-
ward Condition ; and much more with re-
gard to their Souls. Not one Word of a
Curfe upon their Souls, upon the Powers
of their Minds, their Underftanding and
Reafon. Not one Word of darkening or
weakening their rational Powers ; not one
Word of clogging thofe with any additional
Difficulties. This is undeniable. 2. Ob-
ieive well : Plere is not one Word, or the
leaft Intim.ation, of any other Death, but
that Diffolution, which all Mankind un-
C 2 " dergo

20 Tl^e Script ure-DoSfriiie of

der'^'O when they ceafe to Hve in this
World, v/hatever that DilTolution be. For
to this DilTolution alone, the Words of the
s;reat Judge evidently reflrain this Death.
Ve?\ 19. 'Till thou return unto the ground^
for out of it waft thou taken : for duf thou
arty and to duji thou jlmlt return. This
refers clearly to the Account of Man's
Creadon . Gen.ix.'j. And the LORD God
formed man out of the duft of the ground^ and
breathed into his noftrils the breath of life ;
and man became a living (oul. Thus Man
was made. And the judicial Ad; of Con-
demnation clearly implieth a taking him to
pieces, or turning him again into the
Ground from whence he was taken, de-
prived of that Life which God had breathed
into him. This alfo feems to me unde-
niable ; and furely muft be admitted, if
the Scriptures are really any Means of true
Knowledge, or a Rule of Faith. 3. Ob-
ferve, That we, their Poflerity, are, in fa^^,
fubjeded to the fame Affiidions and Mor-
tality here, by Sentence inflided upon our
firft Parents. Concerning which Afflictions
and Mortality we may truly atiirm 5 that
tho' they are occalioned by the Sin of our
fir ft Parents ; tho' they were not inflided
till they tranfgreffed, and fo defcend to us
in Confequence of their Tranfgreffion ;
yet they are not infiided upon us as Funijh-
mcnts for their Sin : l^ecaufe Punifiment^

" in

c

Part L Original Siii examined. 21

*' in it's true Nature, always connotes, or
" includes Guilt j but guilty of their Sin we
" neither are, nor, in the Nature of Things,
" any ways poiTibly could be. We may
" ju-fj'er for their Sin, and adually Aofuffer
" for it ; but we are not punified for their
" Sin, becaufe we are not guilty of it. Fur-
" ther, it is true, from the whole Current of
*' Scrioture, which reprefents SuiTeiings and
" Afflidions as Means of our fpiritual Bene-
" fit, that though AfPiidions and Death are
" the Confequences of Adani% Sin, yet they
** really are a Benefit to us, as they are a
*' great Advantage to our Virtue, by morti-
" faring our Luft^, and leading us to the Fear
" and Obedience of God, and the Def res of
" a better World. This ftandeth upon a
" folid Bottom. For it appeareth evident in
*' our World, That the Jncreafe of natural
" E^oil (at leaft in fome degrees) is the lef-
" fening of moral Evil."

Th u s, my Friend, I have lead you through
this Part of Scripture as plainly and clearly as
I can, v/ithout concealing any thing to our
prefent Purpofe, without colouring or wreft-
ing any thing.

What we have hitherto found is this ;
God threatened Jdam with Death in cafe he
finned. Jdam finned and fell under Guilt,
Shame, and Fear. God gracioully purpofed

C 3 to

22 T^he Scripture-DoBrine of

to continue his Race, to appoint his Son, the
MeJJiah, to oppofe the Kingdom of the Devil,
now begun by the Sin of Adam ; but withal
fubjeded the Man to Sorrov/, Labour, and
Death.

In the Old Teftament there is nothing
more to be found certainly relating to the
Confequences of Adams firft Tranfgreflion.
The Places in the New Teftament, which
remain to be examined, are two -, the one
not without Difficulties, the other eafy and
obvious. Which then do you think we (hould
begin with ? Certainly that which is eafy and
cbvio'js. Ever carry ail the L/ight you can be-
fore you in fuch Inquiries, and you will fee
your Way more clearly through that which
is dark and intricate.

The eafy and obvious Place is,

I CORINTH. Chap. XV.

Ver. 21. For fnce by wan came deaths by
vian came alfo the refurreBion of the dead.

22. For as in Adam all die -f-, e'l^en fo in
Chrifi fiall all be made alire.

N o v/ it is plain beyond all Difpute,

J. That

f A like Expreffion fee in Ecdef. xxv. 24. Of the
•woman came the beginning ^f f^^n cmd through her ive
§11 die.

Part I. Original Sin examined. 23

I . T H A T the Apoflle in this Chapter is

fpeaking of, proving and expkiinng the Re-

furredion, or our being raifed after we are

dead, and redored to Life again : That Refur-

retlion, and Reflauration to Life, without

which they who are fallen ajleep in Chriji are

perijhed, ver. 18. Without the Hope of which,

Chriftians, fuffering Chriftians, have hope in

this life only, and fo are of all men moft mife-

rable, ver. 19. And without which the Apo-

ftle expected no Advantage from all his fevere

Conflidts and Sufferings in the Eody, ver, 32.

He fpeaks manifeftly of that Refurreclion of

Chriftians which is oppofed to feeping in

Chri/i, or being dead in a flate of Relation to

Chrift, ver. 18, 20. Of that Refurredlion,

of which Chrif% riling from the Dead on the

third Day, ver. 4. was the Firjl-fruits, the

Pledge and Pattern^ ver. 20. Of that Facft

and Event of the Refurre(5lion which wjll

happen at the coming ofCbriJiy ver. 23. And

which Fadt or Event fome in the Cormthian

Church queftioned or denied, ver. 12. It is

this very Fad: or Event, and no other, which

the Apofde here affirms and demon-

ftrateth.

2. It is quite undeniable. That all,
all Mankind, die, all are mortal, all lofe
their Life in Adam. From him our Mor-
tality commenceth -, Death was by him, wr.2 1 .
C 4 that

24 ^be Scripture-DoBrine of

that is, I fuppofe, by, or in Confequence of
his Condudt.

3. It is equally clear and indifputable.
That by Chrift came the refurreSlicn of tht
dead : That in Chrift all that die in Ada^n^
(ihat is to fay, all Mankind) are made alive,
AH thofe who ceafe to live in this World are
in and by Chrift reftored to Life, who orher-
wife might never have lived again, and, in
fa6t, woidd never, have lived again, had not
God provided for their Revival or. Return to
Life at the Refurredtion. This is very cer-
tain from the Apoule's exprefs Affirmation,
twice repeated in the clearefl Lanizuap^e, to
prevent Obfcurity and Miilake. As by man
[Adam] came deaths by man [Chrift] came alfo
the refurrcBion of the dead. For as in Adam
ALL die^ eve?i fo in Chrift fl:all ai.'L be made
alive. Which Words directly affirm^ That a
RefiirreBion^ or being made alive again, is
granted, affured, ?.nd executed by and in
Ch r I s t alone : and evidently fuppofe^ i . That
the Dead are not made alive till the Refiirre-
0ion : for the RefiirreSiion of the dead^ and
being jnade alive ^ are here Expreffions of the
fame Signification. 2. That, had not a Re-
furreBion been provided, we fliould nc-qer after
Death have been made alive ^

RE^

Part I. Oridnal Sin exatnined.

"t>

a

REFLECTIONS.

" From this Place we cannot conclude, that
any other Evil or Death came upon Man-
" kind in Confeqiieoce of Adam?> firfl 1 ranf-
" greiiion, beiides that Death from which
" Mankind fliall be delivered at the ReJ'ur'
" reBion ; whatever that Death be."

Thus far we feem to have advanced upon
good and folld Grounds. And the Truths
we have found are thefe ; That by Adam'^
Sin, he and his Pofterity were fubjedted to
Sorrow, and Labour, and to that Death, or
Lofs of Life, which might never have been
followed with a Refurredion or Revival, had
not God in Chrifi provided that Mankind
iliould be made alive again at the lall Day. As
in Adam all die, even Jo in Chrifi Jl^all all be
made alive,

N o w we are come to the mod difficult
place of Scripture, which fpeaks of this
Point; namely,

ROMANS, Chap. V.

Ver. 12. Wherefore as by one man fin entered
into the worlds and death by fin j andjb death
pa [fed upon all men ^ for that all have finned.

1 3 . For until the law^fn ivas in the "world :
but Jin is not imputed %vhen there is no law.

14. Never^

26 The Scripture-Do^rine of

14. Neverthelefs^ death reigned from Adam
to Mofes, even over them that bad not finned
after the fmilkude of Adam's tranfgrefjion^ who
is the figure of him that was to come.

15. But not as the offence fo alfo ii- the free
gift. For if through the offence of one X many
be dead', much more the grace of God, and
the gift by grace, which is by one man, Jejus
Chriji, hath abounded unto \ ma?iy.

16. And not as it was by one that finned, fo
is the gift ; for the judgment was A)/ one u?2to
condemnation-, hut the free gift is o/' many
off'ences imto juflif cation.

17. For if by one man's offence, death reigned
by one, much more they which receive the
ABUNDANCE of grace, and of the gift of
rightecujhefs, fiall reign in life by one, Jefus
Chrift.

18. Therefore as by the offence oj one, [Judg-
ment came] upon all men to condemnation : even

fo by the righteoufnefs of one [the free Gift
cauie] upon all men unto juftification of life.

19. For as by one man s difohedience \ many
were made jinners : fo by the obedience of one
fall X many be made righteous.

The fii'il thing we have to do, is to fee
if we can find any thing certain and evident
in this feemingly obfcure Paragraph, that we
may carry as much Light as poffible before
us. And

I. No

% The Many j U 'j^ohhoi, all Mankind,

Part I. Original Sin examined, 27

I. No Man can deny, or doubt that the
Apoftle is here fpeaking of that Death
which we all die, when this prefent Life is
extinguifhed, and the Body returns to the
Dufl of the Earth. He fpeaks of that Death
evidently which entered into the World by
Adam's Sin ; that Death which is common
to all Mankind J which paffeth^ or cometh,
upon all Men, good and bad, the righteous as
well as the wicked, ver. 12. That Death
which reigned from Adam to Mojes, even
over them that had not Jinned after the Jimilitude
of Adam's tranfgrefjion, ver. 14. Of that
Death, and of no other, he fpeaks in the
1 5 th Verfe ; For if by the tranfgrefjion of one
* many (^c dead. And in the 17th Verfe, For
if by one man's offence Death reigned by one.
He is ftill difcourfing upon the fame Subjedl,
and therefore e^oidently, clearly^ and infallibly
means the fame Death in all thefe Places.
And of this pray be fatisfied, by a careful
Perufal of the whole Paffage, before you go
any further.

II. By judgment to Condemnation, or a judi-
cial Ad: of Condemnation, wr. 16, 18. it ap-
peareth evidcndy to me, he means the being
adjudged to the fore-mentioned Death.
He means the Sentence of Death, oi a

general

^ The Many 3 li 'uqkaqi, all Mankind,

28 The Scripftire-DoBrim of

general Mortality, pronounced upon Mankind
in confequence of Adam's firfl Tranfgrcflion.
[Here I beg you would keep your Eye fIricSly
upon the Text as it lieth in the Bible, other wife
I fear you will not be able to keep pace with the
Argument.] For obferve, when he faith in
the 1 6th Verfe, and not as by one that Jinnedy
Jo is the gift ; for the judgment was by one to
condemnation^ he fpeaks in other Words, con-
cerning the very fame Things he had men-
tioned in the foregoing Verfe : But not as the
offence^ fo is the free gift^ for if through the
offence of one many be dead. One that pnnedy
or one Jin * in ver. i6. anfwereth to the of-
fence in ver. 1 5. 'ithe gift, ver. 1 6. anfwers
to, and is the fame thing with' the free gift^
ver. I c. And the condemnation incited by the
judgment of God, ver. 1 6. anfwereth to, and,
in efFe(51:, is the fame thing with the being
dead, ver. 1 5. Again, it is no lefs clear, plain,
and true, that thefe Words, ver. ly. by one
man's offence death reigned by one, anfwer
in Senfe, and in the Apoftle's Defign, to
thefe Words, ver. 18. By the offence of one,
judgmejit came upon all men to condemna-
tion -f*. This is true j and you mufl confider
it well before you go any further.

III. In

* So fome Greek Copies read it.

-f- Note, In all the Scriptures, from one end to
the other, there is recorded but one 'J udgrnent to Con-
demnatian, one Sentencej onejudicial A61 of Condemn-

aUon

Part I. Original Sin examined, 29

III. In the 19th Verfe, where he con-
cludeth the whole Argument, I think any
Man, who duly attends, may fee, that thefe
Words, As by one mans difobedience many were
madejlnners^ are of the fame Signification with
thofe Words in the foregoing Verfe -, As by
the offence of one judgment came upon all men to
condemnation. For fo the two Sentences run.
T^herefcre as^ by the offence of one, judgmeiit
came upon all men to condemnation -, evenfo, by
the righteoufnefs of one ^ the free gift came upon
all men unto jufilfication of life. For as by one
mans difobedience many were made finners : Jo
by the obedience of one jlmll many be made right-
eous. He fpeaks of the fame Things appa-
rently in both Sentences, \ after the fame?

manner

ation which came upon all men ; and that is, Gen. \\\.
17, 18, 19. In forrow J})alt thou eat of it all the days of
thy life^ - - - till thou return unto the ground : for out of
it wajl thou taken : for duji thou art, and unto duji Jhalt
thou return, Befides this, we find no other Judgment
to condemnation, which came upon all men, in the whole
Bible. And if certainly there be in Scripture no
other Judgment to Condemnation v^hich camp «pon
all Men but that ; then certainly the Apofll^lpF^gu-
ing upon the Scripture Account, can mean no other
hut that.

X The Apoftle ufcs a Variety of Phrafes in expreffing
the fame thing, probably becaufc he wrote in the fame Let-
ter to very different forts of People, viz. to Jews and
Gentiles, and therefore fometimcs he fpeaks in common
Greekj fometimes in the Jewijh manner of Speech, not
only to inculcate the Point more effectually, but, perhaps,
that he might not be miftaken by either of the Parties,

30 The Scripture-DoBrine of

manner as in i Cor. xv. 21, 22. Forfmce by
man came deaths by man came alfo the refur-
redlion of the dead. For as in Adan: all die^
evenfo in Chriji Jhall all be made alive.

Well then, there is no doubt but thefe
Words, As by one mans difobedience many were
7nade fmners^ are of the very fame Senfe with
thofe Words, As by the ofhice of one judgment
came itpon all men to condemnation. But we
have ihewn, that thefe Words, By the offence
(f one judgment came upon all men to condemn-
ation, do anfwer in Senfe, and in the Apoflle's
Defign, to thofe Words, "uer. 17. By one
man's offence^ Death reigned by one, and by
Death moft certainly is intended no other
than the Death and Mortality common to
all Mankind. Therefore it follows, that thefe
Words, By one matis difobedience jnajty were
made fnners, mean neither more nor lefs,
than that by one Man's Difobedience, the many^
that is, Mankind, were made fubjedt to
Death, by the judicial A6t of God. This
Conciuiion, I think, muft be true, if Words
and Unde?jiandi?ig are of any Ufe. However,
carefully review this Reafoning, and fee if
you can iind any Flaw in it.

Further, let it be well confidered,
that the Apoflle was a few ; that the Hebrew
Tongue was his native Language 5 that he
not only wrote to fuch as underSood Greek,

but

Part I. Original Sin examined, 3 1

but to a confiderable Body of Men who were
beft acquainted '^vith the Hebrew Dialed:
"That (tho' he wrote his Letter in Creek^y yet)
he often ufes fuch ways of fpeaking as are
peculiar to the Hebrew Language. Now,
according to that Language, Being made Sin-
ners^ may veiy v.' ell figniiy, being adjudged or
condemmd to death. For the Hebrew Word
ywn which fignifies to be a Sinner *, in the
Conjugation Hiphtl^ fignifies to make one a
Sinner by a judicial Sentence, or to condemn ;
and fo it is often ufed. For inllance, Exod.
xxii. 9. And whom the 'Judges l^^^"^."^ fmll con-
demn, or make a Sinner. Deut. xxv. i . ^Then
they (the Judges) fi^iall jufiiify the Righteous,
ly^tyini ^nd condemn the Wicked, i King. viii.
32. Hear thou in heaven, and do, and judge
thy jervants yuirT"; condemning the wicked,
making the v/icked a Sinner, yob ix, 20. If I
jiijiify fJjyJ't-'lf', my own mouth "jy^'J'i^ wi^l con-
demn me, make me wicked, or a Sinner.
Job x. 2. / will fay unto God, do not uytyin
condemn me, make me a Sinnner by thy Sen-
tence, fob XV. 6. T^hy own mouth condemneth
thee, maketh thee a Sinner. JobxxxW. 3. Aid
yet had condemned fob j made him a Sinner, fob
xxxiv. 17. And y^XJin wilt thou condemii him

* N. E. The Noun y^l is tnnflated by etuctf\coK(^;
Sinner, the Word the Apoftle here uL-th, no leij thnn
iixty-tvvo times in the Greek of the Scptuagint, 2 Chron.
xix. 2. Pjal. iii, 7. vii. 10. ix. 17, i8, 24, 25. x.
2., 7. xKvii. 3, xxxi. 13, i£c. Vhi, Tro?n. Coiucrd.

32 T^e Scripfure-DGBrme of

that is moft jiifl ? make him a Sinner by a
judicial Mk^ by judging him fuch ? Job^. 8.
Wilt thu alfo dij annul my 'Judgment"^ ^jyi^in
Wilt thou condemn me (fcith the Lord to yob)
that thou 7iiayefi he righteous f Wilt thou fit as
Judge upon me, and condemn me, i, e. make
me a Sinner by thy Sentence, that thou mayeft
juftify thy felf? P//?/. xxxvii. 33. The Lord
will not leave him in his hand, nor ijy^'^z;"!"' con-
demn him, (fuffer him to be made a Sinner by
an aB of judgment) when^ he is judged. PJ'aL
xciv. 21. Shall the throne, the judgment-feat,
of iniquity have fellcivfiip laith thee, which
jr a me th mi [chief by a law? they gather them-
felves together again]} the foul of the righteous^
and '•y^^"!'' condemn (make wicked by an aB of
judgment) the innocent blood. Prov. xvii. 15.
He that juftiheth the wicked, y'lyiQi and he
that condemneth, (maketh a finner judicially)
the juji, even they both are an aMmination to
the Lord. liai. 1. 9. Behold the L^rd God will
help mc^ who is he that Jhall condemn me ?
make me a linner ? Ijai. liv. 17. And every
tongue that f jail rije up againft thee injudgm,ent^
■"y^Ii^in thou fmlt condemn^ make wicked, or
ii finner.

These Quotations evidence this to be
a famiUar Form of Speech in the Hebrew
Scriptures. And you fee, according to this
way of fpeaking, how thefe two Expreffions
do exadiy agree in Signification, and that they

might

Part I. Original Sin examined. 3 j

might have been exprefTed by the very fame
Word in Hebrew^ By the offence of one judg-
ment came upon all men to condeimtatton ; and,
by one mans dijbbedience many were made Jin-
ners : For condemnation in judgment, and tnak-
ing one afiwier, by a judicial Adt, by an Adt
of Judgment, are the very fame thing in the
Hebrew Language *.

But befides all this, it is here expreflly
affirmed, that the many, i. e. Mankind, are
made Sinners, not by their own Difobedie?ice, but
by the Difobedience oi anotherM.2in. Now any
one may fee, there is a vail Difference be-
tv^een a Man's making himfelf'^ Sinner by his

* Note, It Is not in the Greek Text iyzmro
became Sinners ; but KA\i<:a.<i-MAV were conjlituted Sin-
ners, vi%, by the Will and Appointment of the Judge.
Indeed the Septuagint render the Hebrew Word y^'^IH
varioufly : Sometimes by K(tla.yivcco rM, kccJxJ'ikaI^'^' ''-^-.
Kou, tnlctu, ctffiCia, TiQiiiM e.vat etciCn, Sec. which laft
cometh neareft to the Apoftle's Phrafe. You have it in
yob xxxii. 3. iQiPio etvjou ^vcti aa-iSti- But let it be
remembred, the Apoftle is not here quoting any Text
out of the Old Teflament ; and therefore may well
be fuppofed to exprefs himfclf in his own Way :
Which whether it doth not as fully and truly con-
vey the Idea of the Hebrew Word, as any Word or
Words the Septuagint have chofen, the Learned will
eafily judge. To me, I confefs, it feems beyond all
Difpute.

D Gwn

34 ^^ Scripture-DoBrine of

own wicked Ad:, and his being made a Sinner
by the wicked MX of another, of which he is
altogether guiklels. They who are made
Sinners by the Dilbbedience of another, with-
out their own Knowledge or Confent, furely
can bt Sinners in no other Senfe but as they
are Sufferers -f-. T^hey are Sinners by fharing
in the Calamities of thofe that have finned j
which may be, without any Wrong to them,
by the juit Appointment of God, not as a
Puni(hment, but for other good Reafons. So
Lot would have been made a Sinner with the
Sodomites, Gen. x'lx. 15. had he not efcaped
out of the City ; he would have been con-
fwned in the Iniquity of the City. So Abime-
lech'% Subjects would have been made Sinners^
had he been guilty of Adultery, Gen. xx. 9.
What have I offended thee, that thou haft brought
on me and on my kingdofn a great fin ? How
Sin was in danger of being brought upon

them

t rii^Dn and Jiy Sin and Iniquity are frequently
ufed to fignify fuffering, by putting the Effe6t for the
Caufe. Confult the Hebrew of the following Texts,
Gen. iv. 13. Lev. xxvi. 41, 43. I Sam. xxviii. 10.
2 King. vii. 9. 'J oh xix. 29. Lam. iii. 39—46. E%ek.
xiv. 10. Xech. xiv. 19. with feveral other Places. And
in the Levitical Law, Bearing iniquity, or fm, and
being put to death, are Terms of the fame fignification,
as Lev. xxii. 9. Bear fin and die therefore. Num. xviii,
22. Left they hear fin, and die. Numb. xii. 11. Lay not
the fin upon us, i. e. let us not fufFer for it.

Part r. Original Sin examined. x i

them he explains, 'lyer, 4. He faid^ Lord^ will
thou Jlay alfo a righteous nation f In the fame
Senfe, Jer. li. 6. Flee out of the midji ofBaby-
hn^ and deliver every man his foul : be not cut

off in her iniquity. So Christ was made

Jin for us^ who knew no fin .^ 2 Cor. v. 2 1 . He
was number d a?nongJi tranfgreflbrs. Take Sin
in what Senfe you pleafe, it is all one to our
prefent Purpofe. He, who v/as perfedly free
from all Sin, was, without any Injuftice to
him, made fin for us in fome fenfe or other.
And therefore a Perfon may be made fin^ or
may be nimibered among tranfgrefjors^ who is no
ways guilty of that Sin, for which he is made
a Sinner. For Cheist was made fin, who
never was guilty of any Sin at all. The plain
Truth is, Christ fuffered on account of
the Sins of Men, and fo h e was made fin :
And Men fufFer on account of Adanfs iirft
Sin, and fo t h e y are made Simmers.

It feems then confirmed and cleared to
me beyond all Doubt, that. By one mans dif-
obedience many were made fmners^ the Apoftle
meaneth neither more nor lefs, than that by
Adam's Offence, the many^ that is. Mankind,
were made fubjedl to Death by the Judgment
of God.

I N this Paragraph there is but a Word or
two more relating to the Point in hand, name-
ly, So death pajjed upon all men, for that all havj
D 2 finned :

36 Tlje Scripture-DoSlrine of

finned : And having cleared that, I might
come to a Conclulion, without entering upon
the odier Parts which relate to the Obedience
of Chrift. But becaufe this Place wants to be
illuftrated, and what is faid concerning: the
Grace of God in Chrifi will fliew flill more
fully the ApoiUe's Senfe and Meaning, as to
the Confequences of Adam\ Sin, I will pro-
ceed, and give you my Sentiments on the
whole Paragraph. Further then,

IV. It is evident, that the Apoftle draws
a Comparifon between Adam and Chrtfl j
fomething that Adam did, and the Confe-
quences of that ; and fomething that Chrijl
did, and the Confequences of that : And this
Comparifon is the main Thing he had in
View.

In i:er. 14. he faith, Adam is the figure of
him that was to come ; that is, of Chrift^ the
Mejjiah. It is in the Grcek^ the Type of him
that was to come. A Type figniReth fuch a
Mark, or Impreffion, as is made by a Stamp
or a Seal. It is ufed, "John xx. 2 5. to fignify
the Mark which the Nails made in our
Saviour's Hands when he was nailed to the
Tree, and is well rendered the Print of the
Nails. Except I fialljee in his hands the print
of the nails ^ and put my finger into the print
of the nails. You have the fame Word alfo,
A5ls vii. 44. Mofes was ordered to make the

Taber-

Part I. Original Sin examined. ^J

Tabernacle accordmg to the Type, the Ftifljion
or Pattern, he had fee?!. And again, Heb. viii. r.
See thou make all thmgs according to the Type,
the pattern^ Jheived to thee in the mount. A
T'^pe therefore is a relative Word, fignifying
a Thing to which another is to anfwer and
agree : As the Figure upon the Wax anfv.'ers,
is like to, agrees vv^ith, the Figure upon the
Seal J or as the Thing which is made anfwers
to the Pattern and Plan after which it is
made. Hence the Apoflle Faul feveral times
applies it to moral Adtion under the Notion
of an Kxample^ namely, when the Behaviour
of one Man is made the Seal or Stamp to be
impreffed upon another Man 5 or when one
Man's Adions are made a Pattern to be copied
after by another Man. As Phil. iii. 17. i T'hef.
i. 7. 2 Thef, iii. 9. i Ti?n. iv. 12. Tit. ii. 7.
I Pet. v. 3. In the Place therefore before us,
when Adam is faid to be a Type of him that
was to come, or of Chrifi^ no Doubt can be
made, that he intends thereby to denote, there
was fomething with reference to Chriji^ which
was to bear a Correfpondence, or to anfwer
unto fomething with reference to Adam : or
that he draweth a Comparifon between fome-
thing that Adam did, and the Confequences
of that, and fomething that Ckrijl did, and
the Confequences of that. This Comparifon he
bedns at the 1 2 th Verfe ; but there nam^eth on-
ly one Part of it. [Here again I defire you would
open the Bible, and keep the Place under
D 3 your

38 The Scripture-Dotirine of

your Eye, otherwife you will not fee the Me-
thod and Connexion of the Paragraph.] Where-
fore as by one inan [Adam] fi entered into the
world, &c. To make tlie Comparifon com-
pleat, it fliould have run thus ; As by one man
fin entered into the world, and death by fin, and
in that manner death came upon all men : So by
anotloer Man foraething, as a Cowiter-part ,
came to pafs in relation to that Affair. But in
this 1 2th Verfe, the Apodle, I lay, does not
take in both Parts of the Comparifon ; he
only mentions what happened on Adam\
Part, namely, that Death entered into the
World by his Sin, and by his Sin came upon
all Mankind. There he flops a v/hile, and
before he goeth any farther, brings an Argu-
ment to prove, that it was as he faid ; that
Death came upon Mankind, not for their
perfonal Sins, but upon account of Aiianfs one
Tranfgrefficn : That it was his firfl; Sin alone,
his one Offence, which fubjeded Mankind
to Death. This Argument you have, ver. 13,
1 4. In the Clofe of the 1 4th Verfe he tells
you, there is a Correfpondence, an Agree-
ment, a Refemblance between Adam and
Chrifi : Something in the one that anfwer-
eth to fomethino; in the other. Adam is the

o

Type, the Pattern of him that was to come *.

Here

* Observe, The Comparifon confifts pf three
Parts ; two affirmative Propofitions, and the Conne-
xion or ^^elation betwixt them j Thus,

Prop.

Part I. Original Sin examined. 39

Here a new Thought ftarts in the Apollle's
Mind. . This was to be explained to prevent
MiPtakes. Something in the Free-gift in
Chrij} anfwereth to fomething in the Offence
of Adam. But have a care, faith the Apofrle,
you do not imagine that they are, in all Re-
ipeds, parallel, and that xJa^free Gift is juft
of the fame Extent with the Offence and its
Confequences. Though now I intend to draw
a comparifon betwixt them, yet you ought to
know, that the Grace and Benefits in the Re-
deemer OVERFLOW and a b o u n d far beyond
the Confequences, the ill EfTeds of the firft
Offence. This he handleth in the 15th, i6th,
and 17th Verfes. And then having difpatched
thefe incidental Reflections, which fell in his
Way from what he had faid, he takes up
again his m^-in Defign, ^w^ 18, 19. half of
which he had but executed in the 1 2th Verfe,
D 4 and

Prop. I. I. By A(lani% Disobedience Death en-
tred into the World.

Conne6t. 2. Adorn., in this, was a Type or Figure of
Chr'ifi : Or, in refpecl to this, Chriji is the Counter-
part to Adcmi.

Prop, II, 3. By C/;r//?'s Obedience Life \s reflored
to the World.

You may fee then how methodically the Apoftle pro-
ceeds, in clearing the firft Proportion and the Con-
nedlion, before he advanceth to the fecond Propofi-
tion.

4© The Scripture-DoSirine of

and which he had but hinted at in the Clofe
of the 14th Verfe. Therefore or wherefore,
thefe Things being thus explained, As by the
offence of one, ( Adam ) judgment came upon
all Men to condemnation, even fo by the Rights
eotfnefs of one, the free gft came upon all men
to juftif cation of life. For as by one maris difo-
bedience many were made [inner s -, fo by the obe-
dience of one fl: all many be made righteous.

Certain it is therefore that the Apoflle
draweth a Comparifon between the Dijbbe-
dience of Adam, by which [0/ iirohkot'] the many,
i. e. all Men, are brought under Condemn-
ation, and the Obcdic/ice of Chrifi, by which
all Men are juftif ed unto Life. And this is
the main Thing he had in View. For the
13th, 14th, 15th, 1 6th, 17th Verfes are, by
way of Explication of fome particular Points,
in order to eflabliflTi the main Point, and to
prevent Miftakes concerning it.

V. The whole of the Apoftle's Argument
and Aflertion ftairsdeth plainly upon this
double Fool r. '■i"i>'l it is by the one Offence
oiAdani thr-t Deat- piilTed upon ail Men, and
not by their own pevfonjl Sins : And again,
that it is by the Obedience of one, or the
one AcXoiChrift's Obedience (in his Suiierings
and Death upon the Crofs, I fuppofe ; lee 'ver.
9, I c.) that all Men are juflified unto Life, and
not by their own perfonal Righteoufnefs. The

latter-

Part I. Original Sin examined. 41

latter is the grand Principle of the Gofpel,
affirmed by the Son of God himfelf, and

confirmed by f'giis a?id nvonders^ and divers mi^
racks and gifts of the Holy Ghoji^ Hebr. ii. 3, 4.
The y(?r/;2^r he proves in 'u^r. 13, 14.

Ver. 12. By one man fm ejitered into the
worlds and death by fin \ and s o, that is,
in Confequence of his Sin, death pa/Jed^ or
came upon all men. This mull be true j for

Ver. 13. From the Time that Adam fin-
ned, until the law delivered to the fews^
(which was the firft Law after that given to-
Adam, that threatened ^in in general * with
Death) Bin was in the World \ that is. Men

were

* That pofitive Law given to Noah, Gen. ix. 6.
TVJ}ofoJheds man's blood, by manjhall his blood bejhed, cer-
tainly maketh Death the Punifliment of Murther. But
that Law was not enaded till the Year of the World
1657 i and the Apoflle exprefTeth himfelf with fuch a
Latitude as leaveth room enough for excepting the
Cafe of that particular Sin, which doth not affecl his
Argument. For not all by far fmned againft that pofitive
Law, and yet all died- And as for thofe few who might
be put to Death upon that Law, or thofe greater Num-
bers who periflied for their own Sins in the Deluge,
and the Overthrow of Sodom and Gomorrah, although
they died for their ov^n particular Sins, yet they were
not made mortal by thofe Sins. For, according to the
Apoftle's Argument, had they not committed thofe Sins

they

42 The Scripture-DoSirine of

were guilty of various Sorts of Sin during the
Interval between Adam'^ Sin, and the Law
given to the fews-y in the greateft Part of
which Period there was no pofitive Law in-
ftituted by God, threatening Sin with Death :

but

they would have died. Every Man is mortal from the
Moment he receiveth Life and Being ; and Death pafleth
upon all Men indifferently (yea upon Infants) without
Refpe(£l to their Virtues or Vices. Therefore, if a
Man bv his own Crimes brings Death upon himfelf,
fuch Death is only an Anticipation of that Death which,
in a few Years, he would certainly have died in common
with all Mankind ; and the Life he forfeits is not im-
mortal Life, but a few Days or Years of that Life which
was loft to all Men in Adam, and fhall be reftored to

all Men in CHR 1ST : ^et Locke upon Rom. v. 15.

This is true ; but the Apoftle's Way of arguing evidently
fuppofeth. That he could not fo well have proved this
Point, had there been, from the Time of Adarn^ a
Law, like unto x\\2X. ol Mojes^ given to all Mankind ;
^ Law fubje£ling every Tranfgreflxon and Difobedience
unto Death. For then it might have been urged, that
poflibly all Men died for their own perfonal Tranfgref-
fions, feeing they were under a Law which annexed
the Penalty of Death to every Tranfgreflion. Here
then lieth the Force of his Argument, That from Adam
to Mojes there was no Law ena£led which made
Death the Penalty of every Tranfgreflion ; no, nor
of ANY Tranfgreflion, excepting that of Murther-,
v/hich tov/ards the End of that Period was made capital ;
and yet <7//died ; not only they whopoffibly finned againft
the Law relating to Murther, but even all other Men,
who finned neither againft that, nor any other Law,
which made Death the Penalty of their Trangreflions.

Part I. Original Sin examined. An

but fin is not imputed unto Death, ^ivhere there
is no law threatenino; it with Death.

't>

Ver. 14. Never thelefs^ death reigned 2.\l
the long Space of 2000 Years from Adam to
Mofes^ even over the?n who had not fmned after
the fmiilitiide of Adanis 'TranfgreJJion. That is,
had not (inned againil fuch a Law as Adam
finned againft, namely, a pofitive Law, in-
fiituted by God, threatening Death to the
Tranfgreffors of it : For, in the far greateft
Part of the Time from Adam to Mofes^ there
was no Law in the World threatening Sin with
Death. And therefore, though Sin in it's
fcveral Branches was, during that Space of
Time, committed by Mankind, yet Death
could not be imputed to them for their Tranf-
grelTion of fuch a Law, when fuch a Law
was not in being. It remains therefore tbit
Death was univerfally inflicted upon Man-
kind on account of Adam\ one Tranfgref-
fion. Further,

VI. The Confcquences of Adam's, Sin
upon us, and the Confcquences of Chriji's
Obedience^ are not of the fame Extent ; for
fo the Apoftle faith exprelHy, ver. 1 5, &c.
He had faid, ver. 14. that Adatn W2s a Figure^
a Type of him that was to come ; that Adam
and Chrift do anfvver ^nd correfpond to one
another : but not in eveiy refped; i very far
from thato ^

Ver. 15,

44 ^^^ Scripfure-DoStrine of

V E R . 15. But not as the offence (of
Adam) fo aljb is the free gift (of God in
Chrifi i) For if through the offence of one the
many be dead; much more f/3^ grace [the
Favour] of God, and the gift [the Benefits that
are] by grace which is by one man, f^fus Chrijl,
hath ABOUNDED u?tto the many. That is,
he hath in Chrift heftowed Benefits and Blef-
fings upon Mankind of his mere Favour, far
exceeding, and abounding beyond, the Confe-
quences of Ada7n\ Sin. He hath not only
taken off thofe Confequences, but over and
above hath conferred a rich Overplus of
Grace, in eredting a new Difpenfation, fur-
nifhed with a glorious Fund of Light and
Truth, Means and Motives.

Ver. 16. And not as it was by one that
finned, fo is the gift : for the judgment was by
ONE [Offence] to condemnation ; but the free
gift is 0/ MAN Y offences unto ju/iification : That
is, the" Grace of God in Chr(ft, not only dif-
charges Mankind from the Confequences of
Adam's one Offence, but alfo hath Relation
to their own many perfonal Offences, in or-
der to accomplifli the mofl perfed: Juflifica-
tion, by fetting them quite to Rights with
God, both as to a Conformity to the Law,
and as to the BlefTing, eternal Life.

Ver. 17. For if by one mans offence death
feigned by one '3 much more they which re-^

ceive

part I. Original Sin examined. 4^

ceive the abundance of grace -f-, the Over-
flowings of Grace fpoken of, wr. 1 5. a?2d the
gift of righteoufnefs^ the free Grant of a Right
to Life and Salvation, Jhall reign in life by one
Jejiis Chrift.

This makes it clear, That the Conle-
quences of Christ's Obedience, the Grace of
God founded upon, or communicated through,
his Obedience, do extend^ abound^ and over-
flow far beyond the Confequences of Adam's
Sin, or what God thought fit to adjudge Man-
kind unto, upon Occafion of his Sin.

REFLECTIONS.

" Hence it followeth,

" I. That the abounding or over-
" flowing of GOD's Grace, znd of the Gift,
" or Benefit and Ble flings by that Grace, doth
** not refped: the Confequences of Adam's
" Sin, hath no Reference to his Trans-
" GR ess I ON, but to a nobler, oppofite Caufe,
" namely, the Grace of GOD, and the
" Obedience of CHRIST: and that
" Chrif came to redeem us, not only from
** that which came upon us by Ada?n's Tranf-

" grejion,

t It (hould rather have been tranflated, the abound-
ing of Grace: meaning that Part of God's Grace,
which aboundeth and overfloweth beyond the delivering
US from the Confequences oi Adam\ Tranfgreflion,

46 ^je Scripfure-DoBrine of

" grefjhn, but to do fomething more, abun-
" DANTLY more for us."

*' II. It foUoweth, That the Apoftle's

" Comparilbn, in ver. 18, 19. is to be under-

" flood only io far as the Confequences of

" Chriji's, Obedience are of the fame Extent

" with the Confequences oi Adding Difobe-

" dience : fo far as the one Iiath Relation to

" the other^ and no further.

" This feems to be clear from what
" hath been already faid, pag, 37, 38, 39. I
" here add, that in the 15th, i6th and 17th
*^ Verfes he certainly fpeaks of the T)ijparity,
" the ABOUNDING of Grace ^ in relation to
" which, Adam was not a Figure^ or Type,
" of him that was to come. And had he, in
** the 1 8 th and 19th Verfes, meant the fame
" T)t [parity or abounding of Grace on
" C H R I S T's Part, furely he would not
" have faid, a s by the one, s o by the other :
*' but (as ver. 15, 17.) much more by the
" Righteoufnefs or Obedience of the other.
" For had he intended a Di /parity , no doubt
" he would have uied the ExprelHons which
" denote a Dijparity. But whereas he only
" faith, A s by the one, s o by the other, hold-
" ing the Scales in an even Ballance, without
' ' ufing theTerms of Difparity, muchmore,
'' we may well conclude he intended no
'* Dijparity y but confidered the Effedls of

'' CHRIST'S

Part I. Original Sin examined. 47

« C H R I S T's Obedience only fo far as they
" anfwer to, and reverfe the Confequences
" of Adam'j Difobedience.

** Again obferve, that the yu/iijication to
" Life, ver. 18. is fuch a Juftification as
" comes upon all Men, juft as //6^ Death,
" which anfwereth to it in the Comparifon,
" ver. 12. is faid to pafs^ or come upon all
" Men. And the many who are faid to
" be made righteous^ ver. 19. are, for ought
" appears, the fame many, who are faid to
" be fjiade Siiifters in the fame Verfe ; and
" therefore are not to be underftood of any
" particular feled: many, who alone are to be
" Partakers of the abounding Grace \ but
" of all Mankind: For when the Apoftle
" fpeaks of the reigning in Life, ver. 17.
*' as the Effeifl of the abounding Grace,
" he ufes a different Way of Ipeaking ; he
" doth not fay, 'The many fiall reign in
" Life-, but thofe only who receive, that
" is, improve the abounding of, Grace^,
" a?id of the Gift of God's Kindnefs towards
" Man J wherein his Mercy and Goodnefs
** have indeed abounded imto many, ver. 15.
** that is, unto all Men ; but they only
" REIGN in Life, who receive that abound-
" ING of Grace. Therefore as in the Compa-
" rifon yujiifcation to Life, on Chriji's Part,
*' comes upon all Men, as well as Death
*' on Adam'% Partj and feeing the fame

*' MANY

4^ The Scripfure-DoBrifze of

"many are made righteous by Chriji't
" one Obedience^ who were made Sinners by
" Adam' s one 'Difobedience ', it folio weth, that
" the Apoftle, in thofe two Verles, draweth
" the Comparifon only fo far as the Effe6ts of
" Chriji's Obedience ^ and. of Adam's Dijbbe-
" dience are of the fame Extent.

" Further; this Sentiment is confirmed
by the Phrafe, Being made righteous^ which j
as well as that of beirig made Simiers^ is a
Hebrew Way of fpeaking. For as the
Word yi£;°l in Hiphil fignifieth to be made a
Sinner^ by a judicial A6t, as I have fhewn
before : So alfo the Word p^^ to be righte-
ous^ to be jufiified in the fame Conjuga-
tion Hiphil iignifieth to be made righteous
by a judicial Act, /'. e. to be acquitted^ ah-
fohed. And thus, as it ought to do, it
ftandeth dire(5lly oppofite to being made a

Simter by a judicial Ad:. Exod. xxiii. 7.

the innocent Jlay thou not -for pnjt« "^ 1

will not jufiijy (make righteous) the wicked.
Deut. XXV. I. Jf there be a controverfy be-
tiDcen men^ Sec. ipnxni then they jl:aU juftify
(make righteous by a judicial Act) the
righteous^ and condemn the wicked^ make
him a Sinner, as before, i Ki?igs viii. 32.
Judge thy ferv ants condemning the wicked,
to bring his way upon his head^ pHKH^i and
juftifying the righteous, &c. Frov. xvii. 15.
pn^iQ He? that juftifieth (maketh righteous

" by

Part I. Original Sin examined. 4^'

*' by a judicial h.&) the wicked^ and he that
" condemneth the jiift^ &c. Ilai. v. 23. ischich
" Jnflify (n^^ke righteous by an A&. of Judg-
" ment) the wicked for a reward.

*' From all this it followeth. That as /^^
" judgment which pafjed upon all men to con-
" demnation^ is Death's coming upon all Men
" by the judicial Ad: of God upon occafion
" oi Adam\ Tranfgreffion : fo the free Gift's
" coming upon all men to 'Juftification of life is
** the reverfing of that Condemnation to
*' Deathi or the appointing them to Life again
" after they are dead, by a like judicial Ad:
" of God, upon the account of Chriji's
*' Righteoufnefs. Or, in other Words, -ufr. 19.
" As the many were made Simicrs^ [or con-
" demned to death] hy one mans Dijbbedience,
*' fo the many jhall be made righteous^ [^7 ^
** judicial Ad, that is, fhall be acquitted^ as
** to that Condemnation, by being reflored
" to Life again at the Refurre5tion] by or thro'
** the Obedience of one. And thus thefe two
*' Verfes are evidently parallel to i Cor. xv.
** 21, 22. For fine e by man came deaths by
** man came alfo the refurreSiion of the dead:
" For as in Adam all die, even fo in Chrifi;
" Jhall all be made alive j that is to fay, as by
** the offence o/'o;zf Judgment came upon all men
" to condemnation : even fo by the righteouf-
" nefs of one the free Gift covntxh upon all men
" to jujiification of life. For as by one man's
E " difobe^

50 7^^ ScripfurC'DoBrine of

difohedimce ?nany were made Jinners : fo
by the obedience of one fiall mmty be made
" righteous.

" Thus I judge concerning the Comparl-
fon mver. i8, 19. Not that it would affed:
the Point under Examination, if the Jujiifi-
cation to life^ ver. 18.. and the bein<^ made
rightcom^ ver. 19. fhould both be under-
flood in the full Extent of the abound-
ing Grace. For were this true, yet is it
evident, furely beyond all Doubt, that the
ill Effed:s or Coiifequences of Adam^^ Sin
upon us, which the Apoflle here fpeaks
of, are no other than that Death which
comes upon all Men, and from which all
Men will be delivered at the Refur-
redtion.

*^ He r e by the Way wt may fee a good
Reafon why the Scripture fpeaks fo fparing-
ly of the Confequences of Adatns Sin upon
us : Becaufe as thefe are freely abfolved
and reverfed to Mankind in Chrijl^ fo we
are not fo much concerned to know them,
as to underftand, and improve the abound-
ing Grace, the Means and Seafon of Grace
which God hath abundantly provided in a
Redeemer for the cultivating Of our Nature,
to deliver us from the Corruption that is in
the World through Lufl, to perfed Ho-
linefs, and to prepare us for his King-

" dom

Parti. Original Sin exammed. ej

" dom and Glory. All which have no Re-
" lation to Adams Sin, or its Confequences
" upon us."

Nothing more, I think, wants to be
explained in this Pallage but that Expreffion,
ver. 12. Amd fo death pajjed upon all fnen, for
that all have Jinned, namely, i?i Adam : For
the Apoitle doth not here intend to affirm.
That Death pafTed upon all Men, by their
own Sim. The whole of his Difcourfe plainly
fhews, that he underftood and believed, that
Death came upon Mankind by Adam's one
Offence. And he fets himfelf diredlly to
prove it, ver, 13^ 14, as I have fhewn be-
fore. Death therefore mufl: be understood to
have pafTed upon all Mankind, not for that
they all have Ji?i?ied xt2\\y ^ properly, and perfo-
nally : But they have fmned^ are made S'mners^
are fubjeded to Death, through the one Of-
fence of o N E Man, that is, of Adam,

Th e r e f o r e the Apoftle's Argument con-
ftrains us to take thefe Words, For that all
have Jinned^ in the fame, or nearly the fame,
6enfe with thofe. Are made Sinners^ ver. 19.

Indeed, the Words in the Greek are not

without Difficulty *. But that Difficulty can

E 2 be

n rscLvla n/j-ctfjoy. Here the Particle u [vjbich] refers^
aeeording to the Rules of Grammar, to .^xyc'!}^, [Death]

the

52 The Scripture- DoBrine of

be no Objecflion againft the clear and evident
Scope of the whole Difcourfe. On the con-
trary, the clear and evident Scope of the
whole Difcourfe fhould determine what is ob-
fcure and uncertain in any one particular
Phrafe, and leave us perfuaded, that fuch par-
ticular Phrafe, could we hit upon its true
Senfe, would appear in fignification to agree
perfedly with the Drift of the whole Argu-
ment.

the next Subftantlve going before, that it can agree
with ; and the Prepofition £t/, when conftrued with a
Dative Cafe, as it is here, fignifieth, among other
Things, [to^ zmto.] AsGal. v. 13. Ephef. ii. 10. I The/.
iv. 7. 2 Tim. ii. 14. E't' ivJ^opia. o^T'®-, thelVay to Fame,
Lucian. Yict)Oify'^ st/ tco ^civet\eo, a Criminal unto Death,
reus mortis. Detnojib. 'Eti ^Avarru avKKctCeiv, ad necem
rapere. Ifoc. 'Ett/ ^avclto) tppapaixifot , ad necem cuftoditi.
Plut. Accordingly what we render for that all
have finned ^ fhould rather have been, unto which
\D^2X\i\ ail have fmncd. I know £^' « fometimes feems
to be ufed abfolutely, without an Antecedent, and then
it may be underftood conditionally, as 2 Cor. v. 4. for
we that are in this tabernacle do groan, being burdened :
i(p CO a ^iKofJLiv with this Rejiri^ion or Provifo, or fo
far, that we would not be unclothed, [no, that is
not the only, or ultimate Object of our Deft re J but
clothed upon. But where there is an Antecedent
exprelFed or underftood, it agrees with it ; as Mar. ii. 4.
They fet doivn the bed \(p a wherein, i. e, on which bed,
the fick of the pafy lay. See Mat. xxvi. 50. Luk. v. 25.
So here ; Death palled upon all Men, \<p a unto which
Death, cr as far as ivhich Death, all have finned in Adam.
This furely is right. And that [<?// have finned]
fhould fignify [are made Sinners, or Sufferers'] will not
feem (o very ftrange, if we confider, that the Apoflle,
in other Parts of this Paragraph, evidently fpeaks in
the Hebrew Diale6t ; and poilibly here may have his Eye

upon

Part I. Original Sin examined. ^^

ment. Seeing then the Phrafe [ail are made
Sifmers, ver. 19.] hath been demon ftrated to
fignify, all are fubjetled to Death by the judicial
ABofGod'y and feeing the Apoflle's whole
Argument turns upon this Point, That all
Men die, not thro' their own Sins, but thro'
the one Offence of Adam^ who can doubt

but

upon the Hebrew Word r^i^jX which fignifies both to
be guilty^ and to be laid wajie^ dejiroyed, made defolate^
Prov. XXX. 10. - - left he curfe thee nCtC^i<T a^(^ ^^^''^
be found guilty. The Septuagint render it i(pAVt^i^ and
thou perijh^ ox be dejiroyed. Pfal. v. lO. DQ"'^Hn de~
Jiroy thou them., Marg. make them guilty. Pfal. xxxiv.
21. They that hate the righteous ^Q]jjiii,'^JIjall be defolate ;
Marg. jhall be guilty. Ezelc. vi. 6. The high places
r\}.'2i'^'^Tyfl'>^ll be defolate., demolifhed. Thefe Inftances,
with feveral others, fhew, that to perijh, to be dejiroyed^
demoUJhcd, are in Hebrew expreffed by a Word, which
originally and properly fignifieth to be guilty. And what
if the Apoftle chofe to exprefs Mankind's being demo-
lifhed or deftroved by Death, by a Greek Word, which
alfo denoceth Sin or Guilt : efpecially confidering that
the Septuagint Verfion (which the Writers of the New
Teftament generally follow) fometimes renders DtUX
by aixcLfjctveo, the Word which the Apoflle here ufeth.
Lev. V. 4. r^?yfy1 y^ a.ixctf%, then he Jhall be guilty. And
twice in 2 Chrcn. xix. lo. - - Ifai. xxiv. 6. They that
dwell therein IQI^JJ^^I t^iJ.a.fjo<xav, are defolate, are guilty.
Gen. xlii. 2i. ZD^DWIAif ayictfjict i<xfxzf>, we are guilty^
are in Sin, are Sufferers, i. e. we arc in this Dijirefs
upon account of our Brother, ^c. And poflibly by tiiis
laft the Apoftolic Phrafe may be refolved, thus ; 'sra.vJH
Yiuafjov, h. e. ev ctfjict^liA e-iaiv. Thus the Hebrew way of
ipeaking feems to contirm what we may truly and cer-
tainly colle6l from the whole Scope of the Apoftle's Ar-
gument, namely, That [all have finned'] is the fame,
or nearly the fame, in fignification with [all are made
Sinners.] If there is any Difference, perhaps it lieth

E 3 in

54 ^^^^ Scripfure-DoSfrine of

but the Words, for that all have Jinned, muft
be underftood in a like Senfe to thofe, all are
made dinners, however the oarticular manner
of ExprefTion be accounted for ? And fhould
v/e render the Words thus ; And fo Death
pa[jediipon all Men^ unto which all have fiJined:
and explain them thus ; Death paffed upon all
Men, as far even as which -f all Men were
confituted Sinners, or were treated as Si?iners ;
that is to fay, all Men became Sufferers in con-
fequence of Adam'^ one Offence, I am inclined
to believe we fhould not be far wide of the
Apoflle's true Intention.

Thus

in this, That, by [all have finned] the Apoftle exprefleth
the State of Suffering, into which Mankind are brought,
in the ^^«^rfl/ Notion of it. For in the I2th Verfe he
confiders the Entrance of Death into the World, in a
general Way, and no further than it is the Confequence
of the Sin of cne Man. But when he is entered fully
into his Argument, he faith, all are wade Sinners,
which, befides the Sin of Adarn^ includeth this further
Thought, That we are in a State of fufFering, or fub-
jeil to Death, by the Sentence and judicial Acl of the
Ivawgiver, And with this Diftinilion, the Hebrew
Words \Z2VV.. which fignifieth Guilt, or Suffering in
general ; and y^ jHi"^, which fignifieth being inade guilty y
or a Sufferer, by the Sentence of the Judge, do very
well agree.

t E* Q 'sr«!'7sf H[y.ctf]ov. I flrongly fufpecl, c^ <y ftands
here under a particular Emphafis, as denoting the terminus
ad que?n, or the utmoft Length of the Confequences of
AdatrCs Sin. Unto which, as FAR even aswhicm
all [tiiJLct^oi', or sj/ a.[xu{j(a, eiaiv] are under Sin, or in a
State of fuffering : As if he had faid, so far have the
Confequences of Adam's Sin extended, and /pread their
Influence amongfi: iVIankind, introducing not only a

Curfe,

Part I. Original Sin examined. 55

Thus, upon the Whole, It ieemeth to me,
we have got the true Senfe of this Place, fo
far at leaft as it relateth to the Affair in hand.
We have hitherto taken the Parts feparately :
the Harmony and Force of the whole will
beft be feen in the following Paraphrafe.

12. In relation to which 12. IHerefore^ as

Affair + of our ReCOnciUa- h one man fm entered

tion^

Curfe upon the Earth, and Sorrow and Toil upon it's
Inhabitants, but even Death, universal Death
in every Part, and in all Ages of the World.

Nor. is this the only Place where £(j> a feems to bear
alike Senfe: See Phil. iii. 12. If that 1 jnay apprehend
that S(p « for zvhich alfo I am apprehended of fefus
Chriji. It might be rendered thus; That I may apprehend
fo far as thatyir which alfo I am apprehended^ &c. As
if he had faid. That I may lay hold of Happinefs, even
in that high and excellent Senfe, that furtheft Reach
and Extent, for the attaining of which "Jefus Chrift
hath laid hold of me, in calling me not only to the
P'aith of the Gofpel, but moreover to the higheft and
moft honourable Office of an Apoftle. And again,
Phil. iv. 10. But I rejoiced in the Lord greatly^ that
now at the lafi your Care of me hath fourified agcdn, «(p &>
wherein^ as far as which, ye were alfo careful, but ye
lacked opportunity. The Apoftle was glad to find the
kind and friendly Sentiments of the Philippians towards
him in a flourifhing State, z^ u >t^ «^poc«/£i in which moft
happy and comfortable Degree of Kindnefs and Love
I am fenfible, faith he, ye did regard me before you fent
the Prefent by Epaphroditus [ver. i8.) only you wanted
Opportunity toexprcfs it.

X So «/^/a TBTo frequently fignifieth ; as Mat. vi. 25. - -

xli. 31. xiii. 13,52. [in this 5 2d Verfe it is taken

thus, with relation to this Affair.^ namely, of the under-

\ 4 itajiding

56 n'he Scripture-Do&rine of

mto the world*, and fion, OX happy Chan2;e of

death by fin ; and so q + T \.' onnthpr Ar

death pajfed upon all ^^^^^ -f ' ^ "^^^ anOtHer Ar-

Kien,for that all have gument to advance, where-
ftnned. by the Gracc of the Gofpel

will appear to be free to all Mankind, and to
be rightly founded upon the Death, or Obe-
dience of the Son of GOD. To this Pur-
pofe, let it be obferved, That by one Man,
Adam, Sin entered into the World. He be-
gun Tranfgreffion, and through his one Sin

Death

•ftanding, and receiving InJlruSlion, which he had been
fpeaking of juft before] Mat. xxiii. 34. Mark xii. 24.
Luke xi. 49. — xii. 22. "John vi. 65.— vii. 22. — ix. 23.
—xii. 18. — xiii. II. I Cor. iv, 17. — xi. 30. Eph. i. 15.
— V. 17. I 'John iii. I. In all thcfe Places it fignifieth,
I think, in relation to which Affair, viz. that is fpoken
of before ; not by way of Inference from it, but to de-
note a further Inlargement upon it, or the faying of
forhething which may enforce or explain it.

* Obf. Death could not enter into the World in
the fame manner as •?/« ; becaufe Death and Ein are in
their Natures elFentially different. Death being a na-
tural Evil, may come upon us by natural Neceflity, or
the Will of God ; but fo cannot Sin, which is a moral
Evil ; Becaufe where-ever Neceffity begins, 8in ceaf-
cth, feeing it is no other than the free Choice of a wick-
ed Mind. And therefore it is obfervable the Apoftle
doth not fay, and io y/wpaffed upon all Men, but, and fo
Death pafled upon all Men. For in it's own Nature
Sin could not come upon all Mankind in the fame man-
ner as Death.

+ Spoken of in the foregoing Verfe ; where Atone-
ment \Y,a\ctKKa.'yYs\ fhould have been render'd Reconci-
liation, or rather, change of State, meaning, the Gentiles
being admitted into the Family and Kingdom of God^
Jind having the AfTurance of eternal Salvation,

Part I. Original Sin exammed. ty

Death alfo entred into the World ; and s o,
in this Way, through his one Sin, Death
came upon all Mankind, as far even as which
all Men are Sufferers, through his one Of-
fence.

13. That Men are fub- 1 3. For until the
je6t to Death not from their ^^^ > ^^^ '» '^^
own perfonal Sins but -^^/tfZ.
from the Sin of Adam, I is m law.
thus prove. Before the
Law of Mofes was given, and therefore while
there was no pofitive Law in the World
threatening Sin in general with Death,
Men were guilty of various Sorts of Sin. But
thofe Sins of theirs were not the Reafon of
their common Mortality : Becaufe, whatever
Sin may deferve, it is not taxed with the
Forfeiture of Life, nor adjudged to any par-
ticular Punifhment, which depends upon the
fovereign Will of the Lawgiver, when the
Lawgiver hath not enacted a Law declaring
and :^ecifying that Punifhment.

i4.ANDyetDeath,allthe H- Neverthelefs,
long Space from Jdcj?n to "^'f ;Xf /^^'"

or _ , Adam to Mojes, even

Mojes, had an uninterrupted over them that had
Dominion over Mankind, not finned after the
even over thofe who did Militude of Adam's

r Ai J' J ' n tranjgrenion^ who is

not Im, as Adam did, againlt the figure of him that
a Law which appointed was to come.
Death the Punifhment of

Sin :

58 The Scripture-DoSlrine of

Sin : Becaufe, for the greateft Part of that
Space, there was no fuch Law in being. And
therefore il is evident, that every fingle Man
did not, in this manner, forfeit his Life for
himfelf j but Life was forfeited by one general
common Caufe, viz. by the Sin of Adam :
Between the EfFefts of whofe Tranfgreffion,
and the Eflfeds of his Obedience, who was to
come into the World for the Redemption of
Mankind, there is a Correfpondence.

15. But not as the 1 5. No T that the Effeds
offence, fo alfo is the of the Tranfgrejjioii^ and of

free gift: For If thro^ the Grace of God in Chrifi

the offence of one 7nany -^

be dead ; M u c H are exadly of the lame Ex-
M o R E the grace of tent. By no means. For if
God, and the gift by ^^^ ^^ ^ ^jj Mankind,

^race which ts by one a r % • c^ ^ ta ^1

man, Jefus Chriji , are made fubjed: to Death
hath ABOUNDED through the Transgres-
unto many. g jq^^ ^f one Man, we may

ftrongly conclude, that the
Grace of God, and the Donation of Bene-
fits grounded upon the Benevolence and
Worthiness of one Man, that great and
mod excellent Perfonage Jesus Christ, do
ABOUND and overflow to the many, i.e. to
all Mankind, beyond the mere reverfmg of
the Confequences of y4i5i«;«'s Sin.

16. And not as it 16. Again; the Grace

was by one that fm- ^f q^^ j^ Qj^^^n ^^ ^^ -^.^
ned, lo IS the gft: ^,. ^ j 7^ j •

-^ Obje5t and End^ is not con-
fined

Part I. Original Sin exami?ied. ^g

fined to fo narrow a Com- /^^ the judgment was
oafs as that which was oc- ^-^ .°^f f T^^^""
canoned by the one 1 rani- gift iso/MAiiv of-
greffion. For the judicial fences unto jujiifica-
Aft, which followed ^^.wz's '^^^■^«*-
Sin, took it's Rife from his
ONE Offence alone, and terminated in Con-
demnation : But the free Gift of God in Chrifl
hath Relation to the many Offences
which Men, in a long Courfe of Time, have
perfonally committed ; and its proper End and
Tendency is to accomplifli the moft perfedl
'Juliification^ by fetting them quite to rights
with God, both as to a Conformity to the
Rules of Righteoufnefs, and as to the Bleffing,
eternal Life.

1 7. There is no Difficul-
ty in admitting this. For
if through the Lapfe of one
Man, Death was exalted to
reign over Mankind, how
much more fliall they who
receive, who clofe with,
and improve, the redundant

17. For if hy
one Tnan*s offence
death reigned by one j
MUCH MORE they
which receive [the]

AB UND ANC E of

grace, and of the gift
of righteoufnefs, /hall
reign in life by one
Jefus Cbriji.

Grace,

* The Apoftle ufeth three remarkable Words in this
Paragraph, <S'iKAiuiJ.ct, ver. 16. which we render Jufii-
f cation ; J^/Kcuo(jvi'iu vcr. 17. which we render Righte-
oufnefs; and J^i>tAiufft(, ver. 18. which we aHb render
Jujiification. No doubt he appHeth theni i*n d^fferenj^^ A^rt^
Senfes, which are not, and I prefume caiiKot be, fully
exprefled in the EngliJ]} Tranflation. I have endeavoured

to

6o T^he Scnpture-DoBrine of

Grace, overflowing in a rich Provifion of
Means, and the free Grant of a Right to
Life and Salvation, how much more fliall
they be exalted to reign in Life eternal thro'
that one great and mofl excellent Perfon^ige^
Jesus Christ ?

l8. Therefore as l8. ThuS it is truC, that

ly the affence of one ^^ Mankind are fubjea to
[judgment came]«/)- ^^ - . t"^ i .

on all men to con- Death, not through their

demnation : even fo own pcrfonal Sins, but the

hy the righteoufnefs ^^^ Qffence G^ Adam : and

of one [the free gift , . . ir \ i

came] upon all men ^^US It IS true alfo that the

unto jujiification of Grace of God, founded up-

^{/^' + on the Obedience of Jefus

Chj'ijly overflows in Benefits

for

to give the proper and diftin£l Import of each in the
Paraphrafe, but muft not now ftay to affign Reafons.
That, perhaps, will be done, if I live to publifti a Pa-.
raphrafe upon the whole Epiftle.

f The Words in this Verfe included between the
Brackets [ ] are not in the original Text. And if
the Verfe be read without them, it will plainly appear,
the Apoftle's main Defign is to ballance the Confe-
quences of Adam's Offence^ and Chriji' s Obedience fo
far as they relate to all Men without Exception ; in
order to ftiew the Proportion and Fitnefs of the Latter
with refpedl to the Former. Thus ; As through one
Offence upon a l l Me n unto Condemna-
tion of Death : so through one righteous Act
upon all Men unto Justification of Life. The
great Strefs or Emphafis lieth upon a L L M e N, as
in the next Verfe, upon the Many, or all Man-
kind. For the grand Point of View is the Extenfive-
nefs of the Grace of the Gofpel, in Oppofition to the
narrow Principles of the feius, who would have con-,
fined Salvation within the Pale of their Peculiarity.

Part I. Original Sin examined. 6i

for our Salvation far beyond the Confequences
of that Sin, or the mere reverfing of the
Mortality which that Sin brought upon Man-
kind. Thefe Things being eflabliflied, I re-
rurn to my fir ft Argument in the 1 2 th Verfe,
which now will turn out very clear and
ftrong. I fay then, with Relation to the
Affair of our Reconciliation or Change of
State, through the Death of Chriji, that it
muft be allowed to reach, in a Senfe, to all
Mankind ; not only to the Jews., but alfo to
the Gentiles. For lince upon the Account of
one Man's Lapfe, the Sentence of Condemna-
tion extended unto all Men -, it muft be true
and fit, that the revoking that Condemna-
tion, by the righteous Adion of one, fhould
likewife extend to all Men, to deliver them
from the Mortality to which they were ad-
judged, and to reftore them to Life at the
Refurredion. [Which, next to a Life of
Obedience in this World, is the firft and fun-
damental Step in the Gofpel-Salvation J.]

19. For

X According to our Saviour, John vi. 39. And this
is the Father's will, which hath fent me, that of all which
he hath given me, I Jhould lose nothing [fhould fufFer
nothing to perish. It is the fame Word that is ufed
I Cor. XV. 18. " Then they which are fallen afleep
" in Chrifl-, are perished."] hut Jhould raife it up
again at the lajl day. Ver. 40. And this is the will of
him that jent me, that every one that feeth the Son, and
believeth on him, may have everlaftlng life ; and I will
raife him up at the laji day. Ver. 44. No man can come
to me, except the Father, which hath fent me, draw him :

and

62 The Bcripture'DoBrine of

ig. For as by one jg, FoR as Upon the ac«"

man's difobedience ^^^^^ ^f ^^^ -^^^^^ j).^^_
many were made Jm- , ,. - -. , • j

tiers : fo by the ohe- bedience Mankind were ju-
dience of one Jhallma- diciallv conflituted Sinners^
ny he made righteous, j^ e. jlibjeBed to Death by
the Sentence of God, the
Judge : So it is proportion ably right and true,
that by the Obedience of one, Mankind fhall
be judicially conliituted righteous by being
raifed to Life again. [And not only fo, but,
according to my Argument, in the 1 5th, 1 6th,
and 17th Verfes, all Mankind have, at pre-
fent, a Right to the abounding Grace of
the Gofpel, and upon their receiving, and
duly improving it, to eternal Life.]

Now we have gone over all the Places in
Scripture, which do certainly fpeak of the

Confe-

and I will ra'tfe him up at the lajl day. Ver, 54. IVhofo
eateth my flejhf and drinketh my blood, hath eternal life,
and I will raife him up at the laji day. Rev. i. l8. lam
he that liveth, &c. and have the keys of Hell [the Gv?ive'\
and of Death. And the Apoftles always fuppofe the ^^-
fiirrehion from the dead as a firft and neceflary Step to
eternal Life. — It is of no Weight to object ; — But the
RefurreSiion is no Benefit or Blefftng to the wicked : For
no other Inllance of divine Goodnefs is a ^«<3/ Benefit,
or Bleffing to the wicked. The Refurreftion is revealed
and afllired as a Motive to Piety and Virtue j and it is
our own great Fault if it turn not to our eternal Hap-
pinefs. — But to what Purpofe are the wicked raijed front
the dead ? — To this the Wifdom of God will give a fa-
tisfadlory Anfwer in that great Day.

Part I. Original Sin exajjuned. 63

Confequences and ill Effects of Adanis, Sin
upon us : Which Places I have explained to
you, as plainly and clearly as I can, in the
Integrity of my Heart, without any Defign,
Defire or Endeavour to cloak or fmother,
colour or diffemble, magnify or Icflen any
thing } but have, to the bell of my Power,
fliewn you every thing in it's true Light and
full Strength.

The Sum of all that we have found is
this : 'That upon the Sin of Adam God fubjeBed
him and his Pojlcrity to Sorrow, Labour and
Death 3 from which Death we are delivered^
and are rejlored to Life at the RefurreBion, by
the Grace of God hailing ReJpeSi to the Right-
eoufnefs and Obedience ^y Chrift. And further-
more, That God in Chrijl hath beftowed upon us
Mercy and Gifts, Privileges and Advantages,
both in this and a future World, abundajitly be-,
yond the reverfing of any Evils we are fubjeB
to in Confequence 0/" AdamV Sin.

It appeareth therefore, for any thing I
can fee, that the true Anfwer to this Que-
flion. How far we are involved in the Confe-
quences o/' Adam'i Sin ? is this : fVe are there-
by, or thereupon, fubjeBed to temporal Sorrow,
Labour and Death. All which (Thanks be
to God for his unipeakable Gift ! ) are in the
Redeemer turned into great Advantages, as to
our prefent fpiritual Improvements ; and at

length

64 TZ)^ Scripture-DodtrinCy &c.

length we fhall, if obedient to the Son of
God, and fandtified by the Methods of Sal-
vation efl:abli(hed in him, not only be de-
livered from them all, but we fhall alfo reign
for ever with him in Glory*

But befides thefe five Places there are
many others quoted by Divines as relating to
this Affair, tho' in them no mention is made
of Adam, or of any Effects that his Sin hath
upon us. But having been long, and by many,
taken in that Senfe, they demand our Confi-
deration, and you fhall have my Thoughts
upon them as Leifure admits.

Nor wi CH,

Novemb, 20*

1735-

APPEN-

[65]

APPENDIX.

TH E foregoing Explications of Rom.
V. 12. I hope, are in a good meafure
fufficient to clear the Apoftle's Lan-
guage and Argument. But there are flill two
Points which require further Illuflration. One
is ; How is it confiftent ivith 'Jiijiice^ that a
whole Race JJmdd be jiibjeBed to Death by the
Difobedience of 072e Man f The other ; How
fiall we account for all Mankind's being made
righteous, or rejiored to Life at the Refiirrc-
Bion^ by the Obedience of another Man, Je-
sus Christ ?

I. I N Anfwer to the firft Query, we need
not urre the abfolute Right of the Maker
and Lord of all to limit the Exiftence of
hii- Creatures as he pleafeth. Justice will
be abundantly vindicated, if it appear that
Goodness is concerned in this Difpenfation ;
and that poffibly God might propofe/^/Wand
beneficent Er.ds, in that which is to us un-
grateful fuffering. And this will be readily
allowed, if we confider that our gracious
Father did not intend Mankind fhould
F fiaally

66 APPENDIX. Part I.

finally and for ever continue under that Death,
to which they were fubjeded in Confequence
of Adams Sin. No. Immediately upon the
anuUing the firll: Covenant, he advanced a new
and grand Scheme for reftoring Mankind, and
exalting them to eternal Life. And Death
muft be confidered as transferred into this
new and gracious Difpenfation > otherwife it
will be inconiiflient with it.

In this View Death will be, upon the
whole, a Benefit \ and we may account for
all Mens being made Sufferers by the Difobe-
dience of Adam in the Manner following.

That Judgment, which was pronounced
upon Adam for his Sin, came upon all Men :
Or, the Judge decreed, That the Sentence
paffed upon Adam fliould, as to the Things
inflidted in themfelves confidered, light upon
his PoPterity. Jufl as if a Father, for
fome Irregularity in his firfl Child, fhould
determine to lay a Reftraint upon him either
in Diet, Drefs, or Diverfions ; and at the
fame time ihould judge it expedient to make
it a Rule with all the other Children he may
afterwards have. In this Inflance it is eafy
to fee, how the judgment to Condemnation ^
pronounced upon the Offence of the Firfl-
born, cometh upon the other Children, even
before they are brought into the World,
without any Injufiice^ nay, perhaps with a

great

Part I. APPEND I X. 67

great deal of Goodnefs on the Father's Part.
Upon the firil it is a proper Funijhment :
Upon the reft it cometh as wholfome Difci-
pline. And yet throitgh the Offence of one they
are debar'd fome Pleafures or Enjoyments.
By the Offence of one the 'Judgment to Condemn-
ation cometh upon all the reft : By one Child's
Offence Reftraint reigneth -, and by one Child's
Difobedience, the many^ that come after him,
are made Sinners^ or Sufferers, as they are de-
prived of fome Enjoyment which they might
be fond of, but wiiich the Father faw,
every thing conlidered, would not be for
their Good.

But how is Death a Benefit ? I an-
fwer,

I . I N general to all Mankind Death is no
fmall Benefit, as it increafeth the Vanity of
all earthly Things, and fo abateth their Force
to tempt and delude ; hath a Tendency to
excite fober Refled:ions j to induce us to be
moderate in gratifying the Appetites of a cor-
ruptible Body ; to mortify Pride and Ambi-
tion ; and to give a Senfe of our Dependence
upon God. And when Death at too great a
Diftance was not fufficient generally to gain
thefe important Ends ; when Mankind abufed
a Life prolonged to near a thoufand Years to
univerfal Excefs and Violence, (Gen. vi. 12,
13.) God was pleafed, after the Deluge, to
F 2 vary

68 APPENDIX. Part I.

' vary this Difpenfation, by (liortning our Days,
and gradually reducing tlicm to threefcore
and ten, or fourfcore Years. And if the cor-
rupt Morals of the Antedilwoians was the Oc-
caiion of this Redudion of human Life (as
feems moft probable) tlien it will be true,
that as Death eiitered into the World by
Adams Sin, fo the hastening o/'Death,
or Shortnefs of Life, entered into the Worlds
and came upon all Men^ by the Sin of that vi-
cious Generation ; and by their Difohedience
we are all again fo far made Sinners : Not as
a Punifhment for their Sin ; but, we may
well fuppofe, in Mercy and Goodnefs : That
the wild Range of Ambition and Luft might
be brought into narrower Bounds, and have
lefs Opportunity of doing Mifchief, and that
Death being fet flill nearer to our View, might
be a more powerful Motive to regard lefs the
Tilings of a tranfitory World, and to attend
more to the Rules of Truth and Wifdom. - -
Thus I judge of the prefent Shortnefs of Life.
And we cannot err much, if at all, if we
think that God, upon Occafion of Adam's
Sin, appointed our Life frail, laborious and
forrowful, and at length to be concluded by
Death, not to puni(h us for another Man's
Sin, but to lefTen Temptation, and to pro-
mote our fpiritual Good : For in feveral
Places the Scripture diredly affirms, that Af-
fiidion and Suffering is the Chaflifement of
our heavenly Fa t h e r ; and particularly ap-
plies

Part I. APPENDIX. 69

plies our common Mortality to the foremen-
tioned good Parpofes. See PfoL xxxix, xlix,
xc. Ecckf. i. ii, &c.

2. The Occafion upon which Death
was introduced into the World teacheth thofe^
who enjoy ReveIatio?2, to form a juft Idea of
the odious and deftrud:ive Nature of Sin.
No Iboner did Sin commence in the human
Race, but God was pleafed to inflid: De a t h
upon Mankind, that we might always have
before our Eyes a ftriking Demon ftration,
that it is infinitely hateful to God, and the
Corruption and Ruin of our Nature. The
Wages of Sin is Death. And it is true, when
we fee a dead Corpfe, we fee Sin re igning
upon its Throne. And nothing is more pro-
per than fuch a Sight to give us the utmofl
Abhorrence of all Iniquity, as being, however
we are deceived to imagine it yields Pleafure
and Enjoyment, the very Poifon of our
Life ; and to fix this Thought in our
Minds, that when we are committing Sin,
we are ruining our Being, and finking our
felves into eternal Perdition. [Reader, think
foberly of this.'] In this Viev/, whenever we be-
hold Sin in the Light of Revelation, we fee
Death at the fame Time flaring us in the
Face. For with Sin, Death, as its deferved
Attendant, entered into the World.

So

70 APPENDIX. Part I.

So much may fuffice to fhew, that while
God, as fovereign Lord, fubjedled Mankind
to Death; he might, as our Father, do it
for Ends very kind and beneficent.

And to propofe a Variety of great and
valuable Ends by one and the fame Conftitu-
tion, is the Property of confummate Wif-
dom and Goodnefs. Therefore flill further;
by this Diipenfation the univerfal Father
intended to difplay the glorious Riches of
his Wifdom and Grace in the Recovery of
Mankind to Life, eternal Life, by the fecond
Man^ the Lord from Heaven. Which leads
us to the other Head of Inquiry ; namely,

n. How we jJoall account for all Man"
kind's being made righteous, or reftored to Life
at the RefurreBion^ by the Obedience o/'Je-
sus Christ ? To fet this in a juft Light, I
fhall dired; your Thoughts to a fimilar In-
flance, under the fame Rule of Truth, tho*
not in the fame Degree of Importance. It is
in Rev. v. i, 2, &c. I faw in the right hand
of him that fat upon the throne a book written
within, containing the myilerious Counfels of
Divine Providence with regard to the Chrift-
ian Church to the End of the World, and
on the backfide fealed with feven Seals , clofe
ihut up and concealed from all Beings, him-
felf excepted^ in whofe Hand it was, ver. 2.

Part I. APPENDIX. 71

And I faw a ftrong Angel proclaimmg with a
loud voice. Who is worthy, who hath fb
great Intereft in God, as to be judged worthy
to open the book, and to loofe the feals thereof^
Ver. 3 . But all ftood filent, none in heaven or
earth was able, could pretend to a Merit fuf-
ficient to open the book, neither to look thereon,
Ver. 4. And I wept much at the fad Difap-
pointment, becaufe none was found worthy to
open, and to read the book, neither to look
thereon. Ver. 5. And one of the Riders faid unto
me. Weep not : Behold the lion of the tribe of
yudah, the root of David, hath prevailed, hath
a fufficient Intereft with God to open the book,
and to loofe the fevenjeals thereof Ver. 6. And

I beheld, and lo, in the midft of the throne,

flood a lamb as it had been fain. Ver. 7.

And he came, and took the book out of the right
hand of him that fat upon the throne. Ver. 8.
And when he had taken the book, the four living
creatures, reprefenting the Chriftian Church,
and the four and twenty elders, reprefenting
Chriftian Minifters, fell down before the Lamb.
Ver. 9. And they fimg a new fong, fay-
ing, Thou art worthy to take the book, and
to open the feals thereof: for thou waft fain,
and ha/i redeemed us to God by thy blood, out
of every kindred^ a?td tongue, and people, a?id
nation.

Now, what was it that gave this glorious

Perfonage, emblemized by the Lamb, his fupe-

F 4 rior

72 APPENDIX. Part I.

rior Worthiness, his prevailing Intereft
in God beyond all others in Heaven and
Earth? Evidently it was \\\^ being jlairi^ 2Si^
redeeming us unto God by his blood. That is
to fay, it was his Obedience to God, and
Good- WILL to Men 5 it was his confum-
mate Virtue. For obferve, ^he opening
of the book^ as a leff'er EffeB, is compared with
redeeming us to God, as a much greater EffeB :
And both are afcribed to the Worthiness
of the Lamb, ^s he bad been Jlain, Thou art
^worthy to take the book, and opefi the Seals there^
of. Why f Becaufe thou hafi: exhibited an
Inftance of Virtue, Obedience and Goodnefs
equal to a much 2;reater and nobler Effe(5l ;
For thou waft Jlain, thou haft facrificed thy
Life in the Caufe of Truth, in Obedience to
God, and out of Love to Mankind, and haft
redeemed us, dead in Trefpafles and Sins,
wito God by thy Blood, by that Ad: of the
higheft Obedience, out of every kindred and
tongue^ &c.

The Worthiness of Cbrift is his con-
fummate Virtue. It is Virtue, Obe-
dience to the Truth, or to the Divine Will,
and Benevolence to his Creatures, that wins
every Prize, that carrieth every Caufe in
Heaven. Virtue is the only Price which
purchafeth every Thing with God. God
wants neither Grace, nor Power to accom-.
r»lifh the beft and greateft EfFeds. His

Good-3

Part I. APPENDIX. 73

Goodnefs intended the Seals fhould be open-
ed for the Beneftt of the Church, nor did he
ftand in need of the Worthiness, the
Good-will or Affiftance, of any Being whatfo-
ever to execute the Defign. But it becomei
him, the Father of the Univerfe, Heb. ii.
10. it is „, agreeable to his Wifdom and
Goodnefs to devife all Methods of promoting
Virtue : For of all God's Works intelligent
Beings are the moft excellent : And the higheft
Excellency of intelligent Beings, and even of
God himfelf, is Virtue, or right Adion.
For which Reafon, it highly becomes the
univerfal Father and Governour to
make e'very things particularly the conferring
of Benefits, fubfervient to the Increafe and
Spread of Virtue : It muft be the nobleft
Exercife of his Wifdom and Goodnefs, and
the 2;reateft Benefit to the Univerfe, to form
Schemes for exercifing, exhibiting and illuf-
trating the Virtue of all Beings, according
to their feveral Ranks and Degrees, by ho-
nouring fuperior Virtue with the Donation of
fuperior Bleffings and Favours, and by making
the Removal of Difficulties, unfurmountable
to any but himfelf, depend upon fome fignal
Adt of Obedience, Goodnefs, Righteoufnefs,
or Fidelity. True Virtue, or the right
Exercife of Reafon, is true Worth, and
the only imluable Confideration^ the only Power
which prevails with God. It was not the
mere natural Power or Strengtli of the Lamb,

but

0

74 APPENDIX. Part I.

but his Worthinefs, his moft excellent Cha-
radter above all others, which made him able
above all others, to take the myfterious Book
and open its Seals. Heb. i. 9. He loved right e-
oufnefs in the moft eminent Degree, and hated
iniquity ; therefore God, even his God, anointed
him with the oil of gladnefs aboveiMs^ fellows. /^

To apply this to the Cafe before us. By
o?ie man fm entered into the world, and death by
fin. Thus all Mankind were (hut up in the
Grave, the Houfe of Darknefs and Perdition.
And the Keys of Grace and Power which
alone could open it, and reftore to Life were
in the Hands of Almighty God. Now, had
the ftrong Angel proclaimed with a loud
Voice, Who is worthy, who in Heaven
or Earth will ftand forth, and undertake to
exhibit a Character of Righteoufnefs and Vir-
tue, which fhall render him worthy to
lake the Keys, open the Pit of Deftrudtion,
and reftore Life to the numberlefs Dead ?
an univerfal Silence might be fuppofed to fol-
low; none pretending to a Worthinefs of
Charadter equal to the grand Effect, or to the
high Honours, which muft attend the Accom-
plifhment of it. If none were found in Hea-
ven or Earth worthy to open the Book above-
mentioned, much lefs the Grave. And what
Showers of Tears might this have drawn from
a benevolent Spectator ? But weep not, Lo,
the Son op God interpofethj and refufeth

no

Part I. APPENDIX. -j^

no Trial of Virtue, no Inftance of Obedience
and Duty, Condefcenfion and Suffering, to
purchafe the Keys of the GravE. 'Tben^ faid
he, FJal. xl. 7, 8. Lol come^ I delight to do thy
will^ O my God, yea thy law is within my
heart. He emptied himfelf of the Glory he
had with the Father before the World was j
he was made JleJJj^ took upon him the form of a
fervant^ and was made in the Ukenefs of men ; and
being foimd infafhio7i as a man, was in all
points tempted as we are^ iiiider all Tempta-
tion exhibited a fpotlefs Virtue, and, at laft,
became obedient unto death, even the death
of the crofs, the lafl: Line, the linilhing Stroke
of Obedience, PhiL ii. 8. It is done.
And both the heavenly World, and the Chrift-
ian Church refound with Acclamations j
Worthy is the Lamb that was flain, (i. e.
who hath performed the mod: furprizing A(fls
of Obedience) to receive power, and riches, and
wifdom, and jlrength, and honour, and glory, and
blefpng. The arduous Work is done. Under
the fevereft Trials he hath fhewn the higheft
Regards to Truth ; hath facrificed his very
Life and Soul to the Will of God, and the
Happinefs of his Creation ; and is, by the
univerfal Father, acknowledged the wor-
thy Saviour of a World under the Dominion
of Death. By the fuperlative Excellence of
his Virtue and Goodnefs he hath purchafed a
general Refurred:ion. And though the Grave
is not yet in Fa6t opened, the Keys of it are

put

76 APPENDIX. Part I.

put into his Hands. Rev. i. i8. / afn he
that Uveth^ and was dead^ and behold I a?n

alive for eve?'mo?'e, a?td have the keys of

Hell J of Hades ^ or the Grave, afid of Death ;
i. e. I have the Power of unlocking the
Grave, and of raifing the Dead to Life. And
thus he now triumphs. Hof xiii. 14. O
Death I I will be thy plagues j O Grave I 1
will be thy defiruBion. Thus, Christ hath
abolifloed Death. Thus, God hath given us the vi-
Bory over Death by ]t(\\^ Chrift our Lord. Thus,
as by man came Deaths by man came alfo the
"RefurreBion from the dead. For as in Adam
all die, fo in Chrift floall all be made alive.
Thus, as by the offence of 07ie judgmcjit came
upon all men to condemnation : even fo by the
righteoufnefs of one, the free gift came upon all
7nen to jujiification of life. For as by one mans
DISOBEDIENCE the many were made fmners ;
fo by the obedience of one fJoall the many be
made rightoous.

But you may obferve, thus far the Gift
is but as the Offence i or, in this Refpe(5t,
it reacheth \yo further than the reverfins that
Mortality to which we were fubjeded upon
Occafion of Adam'?, Sin. But the Apoftle af-
fures us, by many emphatical Expreffions,
Rom. v. 15, 16, 17,20,21. that it hath su-
perabounded, abounded beyond the
Offence : and that Grace is exalted to a
fuperior and everlafting Throne. Which is

to

Part I. APPENDIX. yj

to be underftood, I fuppofe, after this manner.
The hamb that wasjlain, who was obedient to
Death, is, for that Reafon, highly exalted, and
made Head over aWThifigs to, ov for [the com-
pleat Salvation of] the Church. Therefore,
not only the Keys of Death and the Grave are
put into his Hands, to releafe us from thence ;
but alfo the Keys of his Father s Hoiije, to fet
out, and prepare everlafting Manlions for us.
And now he can ufe that magnificent, and to
us joyful Language, I give tmto mine eternal
life, and they fiall ?iever perijlj. Whofo eateth
my flefi, and drinkethmy blood, hath eternal life,
and I will raife him up at the laji day. Such
is his fupereminent Righteoufnefs, and Intereft
in God, that he is worthy to exalt us to the
higheft Dignity of Ki?7gs and Priejls, to fet us
upon Thrones of Glory and Power, and to fix
us in the perpetual Honours of his heavenly
Kingdom. So far hath the Gift abound-
E D beyond the Offence ! To fuch a prodi-
gious Extent Grace hath ftretched her falu-
tary Wings ! Behold, the Throne of S i n
demolifhed ! Behold, the lofty and celeftial
Throne upon which Grace reigns, through
Righteoufnefs, unto eternal Life by Jefus
Chriji !

But it may very juftly be further obferved,
that there is ftill a great Bar in the Way of
Life, viz. the Sin in which the World is
involved. Sin in its own unalterable Nature

leadeth

7$ APPENDIX. Part I

leadeth to Death. ^ we live after the flejh,
it is true, however we are made righteous as
to the Confequences oi Adam's Sin, and how
worthy foever the Saviour be to introduce us
into eternal Life, though we are refcued out
of the Jaw^s of ih^firji Death, and though the
Doors of Heaven are fet wide open, yet, if
we live after the flejlo, it is ftill true, i^;^ shall
die\ die the fccond Death, and be fubjedied

to final Perdition. But the Lamb is wor-

' T H Y and powerful to do whatever is fitting
to remove this Obstacle alfo. Befides the
Light given to all Ages and Nations of the
World, fufficient for the Knowledge and
Pradice of their Duty, he received Author-
ity to ered; a new Difpenfation furnifhed with
a glorious Fund of Light and Truth, and all
proper Means and Motives to deliver us frofn
all iniquity, and to purify us unto himfelf a pe-
adiar people, zealous of good works. While he
himfelf is become the High-priefi of our pro-
fejfion, and, as fuch, walks in the midft of
the golden Candleficks, or Lamps, reprefent-
ing Chrifcian Societies, to infped: and trim
them, to negociate all Affairs relating to our
prefent Purity, Strength, and Comfort, and
to our future Happinefs: No doubt he is
the Patron of Goodnefs and Virtue round the
Globe, But WE know he compaflionates
our Infirmities, and are fure we fhall never
want Succour in any Hour of Temptation, if
we defire it, and dipofe ourfelves to receive it.

While

Part I. APPENDIX. 79

While we follow him, not walking after the
Flefh, but after the Spirit, Sin fiall not hanje
dominion over us ; neither fhall any thing fc"
par ate us from his Jove, being kept by his power
through faith unto falvation. Thus the grace
of God, which the Apoftles preached to the
World, and the gift by the grace of one man^
Jefus Chriji,hath abounded, Rom. v. 15. Thus,
whereas the judgment was by one ofence unto
condemnation, the gift is of many, hath rela-
tion to our many offejices, in order to our com-
plete jufl if cation, ver. i6. For being made
perfect through fufferings, he became the author
of eternal falvation unto all them that obey him.
And the Apoftle argueth, we may afjure our
felves of the Truth ^ of all this, from this
Confideration, That if the Offence of one
Man was attended with an univerfal Subjedion
to Death, much more fliall the Grace of*
God, planted upon fo noble a Ground as the
Obedience of the Son of God, extend its
faving Influence to every intermediate In-
ftance of Salvation, and at lad to the Pof-
feffion of eternal Life.

REFLECriONS,

" From the whole you may fee how
** this glorious Difplay of the Divine Grace
" is by Jefus Chrift ; by the Sacrifice,
" the Death, the Blood, i.e. theperfe(ft
" Obedience of Jefus Chrift , and how his

" Death

So APPENDIX. Part 1.

" Death is a Sacrifice mid Offering for Sijz of
" afweet finelling Savour to God. Nothing
" fmells fweet in the Noftrils of infinite
" Reason and Goodness, but folidViR-
" TUE, true Goodness, and upright Ob e-
" D I E n c e . Ckrift's Worthinefs makes Atone-
" ment for Sin ; and his Worthinefs is pro-
" perly fuch. 'Tis true Worth and real
" Merit , which is abfolutely available to
" procure for us many and great Benefits :
" But is available to our f?2al and eternal
" Salvation only fo far as we, imitate it. And
" true Chriftianity is pradifing Godlinefs,
" Sobriety, Righteoufnefs, and Charity, in
" the Faith and ftedfaft Hope of eternal Life,
" v^hich God hath given us in his Son Jefus
" Chrijl.

" Further, it is worth our while to

" oblerve, how both Difpenfations, the En-

" trance of Death, and the Recovery of

*' Life, are exactly calculated to promote

" Virtue, and to bring us to true Ferfedion

*' and Happinefs. Death entered through

" the Difobedience of Adam^ to manifeft the

'' pernicious Nature of Sin, and to aflift So-

" briety and Goodnefs. Death is aboliflied,

*' and Life and Immortality granted thro*

" the Obedience oi Jefus Chrifi: to de-

" monflrate, that Obedience to God, and

" Conformity to the Rules of Truth and

" Righteoufnefs are the only Foundation

" of

Part I. APPENDIX. 8 1

" of the divine Favour, an J the only Source
*' of Life and Enjoyment. Behold] the
" manifold Wifdom of God !

" Here alfo we fee the true Grounds of
'' the Homagre and Gratitude we owe to our
" Redeemer. Vv'hen, in virtue of his Wor-
" thinefs, he took the Book in the Revela-
" tm2j in order to open the Secrets of Di-
" vine Providence, Angels and Men, even
*' the whole rational Creation, join their
** loudeft Acclamations of Praife, Dignity
" and Glory to the Son of God. Worthy is
** the Lamb that was flain^ &c. How much
" more fhould our Souls bow before him,
" and our Hearts exult with Joy, when we
" refled that he hath in effe6t deftroy'd Death,
" opened the Grave, and the Doors of the
** heavenly Kingdom ! Worthy is the La?nh
" that was Jlain to receive power, and riches,
** and wijdotn^ and Jirength^ and glory ^ and

" And when we know it was by his
*' confummate Virtue and Obedience that he
** was efteemed wortfjy to beftow all the
" Means and Benefits of a compleat Sal-
" vation upon us, we ought to have this
** Perfuafion eilabliflied in our Minds, that
" 'Truths Virtue and Obedience, Righteoujhefs
" and Goodnefs^ are of infinite Value in
'' the Sight of God, and the only Qnali-
G " fications

S2 APPENDIX. Part I.

' fications which can give us a leal Dig-
' nity and Excellence ; can make us alfo
' worthy to receive Power, and Riches, and
' Wifdom, and Strength, and Glory, and
' Bleffing, according to our Mealure. And,
' remember well, for this 'End Christ
' JarMified himfelj\ that we alfo might be
' jcmBified through the T^ruth ; that his Image
' might be perfedied upon our Temper
' and Behaviour ; and that in both we
' might aniwer the Character of his Bre-
* thren.

*' Lastly; As the Grace of God ad-
miniftred by Chrift hath triumphed over
^in and Death, and made the moft com-
pleat Provifion for our Exaltation in eter-
nal Life, we are under the ftrongeit Ob-
ligations to comply with the noble Schemes
and Deligns thereof. Let us be wife then
to open our Underftandings and Hearts
to the fvveet and powerful Influences of
Divine Goodnefs, daily reading the Leffons
of his Wifdom and Love in the Scri-
ptures, aporoaching; the 'Thj'one of Grace
bv fervent Prayer, and uiing the Means
he hath appointed to grow in Faith and
Hope. That in the clear Views of im-
mortal Honour and Glory, v/e may live
above a corruptible Body, and a vain,
tranfitory World j may work all Righte-
oufnefs in Humility and Patience, in

" Good-

Part I. APPENDIX. 83

'' Goodnefs and Charity, in Self-denial and

" Temperance, in Truth and Honefty, in

" Godlinefs and Devotion 5 that having over-

" come our prefent Temptations and Trials,

" w^e vn2iy Jit down with Christ in his,

" Throne^ even as he alfo overca?ne, and is

" fet down with his Father in his T^hrone^

The End of the Firfl Part.

G 2

THE

Scripture - Doctrine

O F

ORI GIN A L S I N

PROPOSED TO

Free and Candid Examination.
PART 11.

Wherein the principal Paflages of Scripture,
which have by Divines been applied in Sup-
port of the common Scheme of Original
Sin, and have not already, in the foregoing
Part, been difculTed, are particularly and
impartially examined.

Acts viii. 30. Underjiandeji thou what
thou readejl ?

THE

Scripture -Do£l;r

O F

OR IG I NA L SIN

PROPOSED to'

Free and Cajidid Examination.
PART II.

O colled all the Places in Scripture
that Divines have applied to Ori-
ginal Sin would be cndlefs. I
{hall therefore confine myfelf to the
Account the Assembly of Divines have
given of it in their Larger Catechifm^ of which
the Leffer is an Abridgment, and the Texts
they quote to make good that Account. This
I hope will be thought fair and unexception-
able, as fuch a feledl Body of learned and
G 4 j*-^-di-

88 The BoBrine (j/' Original Sin

judicious Men may well be fuppofed to have
given us the precife Senfe of the Article, and
the main Evidence that can be produced from
Scripture in Support of it. Their Sentiments
you have in the following Proportions.

*' Qoeft. Bid all Mankind fall in that jirft
*' TranJgreJJion V namely, of our firft Pa-
rents ?

" Anfwer. The Covenant being made
^' with Adam^ as a publick Perfon, not for
" himfelf only, but for his Pofterity, all
** Mankind defcending from him by ordinary
*' Generation \ linned in him, and fell with
*' him in that firft Tranfgreffion ^.

' ASis xvii. 26. ^ Gen. ii. 16, 17. compared with
Kom. V. 12—20. I Cor. xv. 21, 22.

*' Q^lnto what EJl ate did the Fall iring
'^* Ma?tkind^i

" A. The Fall brought Mankind into an
«* Eftate of Sin and Mifery ^

I Rotn. V. 12. iii. 23.

*' Q^What is Sin f

^* A. Sin is any Want of Conformity unto,
'' or Tranfgreffion of the Law of God, given
*' as a Rule to the reafonable Creature,
5' I John iii. 4. Gal. iii. 10, 12.

Part II. examined with Candour, 8^

«

*' CX^^herein conjifieth the Sinfulnefs of
that Eft ate whereinto Man fell f

" u4. The Sinfulnefs of that Eftate where-
" into Man fell, confifteth in the Guilt of
*' Jldams firft Sin ^, the Want of that Righte-
" oufnefs wherein he was created, and the
" Corruption of his Nature, whereby he is
" utterly indifpofed, difabled, and made op-
" pofite unto all that is fpiritually good, and
" wholly inclined to all Evil, and that con-
" tinually '', which is commonly called Ori-
" ginal Sin, and from which do proceed all
" actual Tranfgreffions y.

^ Rom. V. 12, 19. " Rom. iii. io~20. Eph. ii.
I, 2, 3. Rom. V. 6. viii. 7, g. Gen. vi. 5.

y Jam. i, 14, 15. Mat. xv. 19.

" CUIow is Original Sin conveyed from our
" firji Parents unto their Pojlerity ?

** j4. Original Sin is conveyed from our
" firft Parents unto their Pofterity by natural
" Generation, fo as all that proceed from
" them in that Way, are conceived and born
^' in Sin \

* Pfal. li. 5. Jolf xW. 4. XV. 14. John iii. 6.

" Q^ }Fhat Mifery did the Fall bring upon

5* Mankind?

go ^l^e DoBrine of Original Sin

" Anf. The Fall brought upon Mankind

*' the Lofs of Communion with God ^, his

" Difpleafure and Curfe, fo as we are by

'' Nature Children of Wrath ^, bond Slaves

" to Satan % and juftly liable to all Puni(h-

" ments in this World, and that which is to

*' come ^.

» Gen. ill". 8, lO, 24. ^ Ephef. ii. 2, 3. "^ iTim.
ii. 26. ^ Gen. ii. 17. Lam. iii. 39, i^i^w. vi. 23.
y^^/. XXV. 41, 46. y«<5?(? ver. 7.

" Q^Vhat are the Funifiments of Sm in
" this World ?

" A. The Punifliments of Sin in this
" World, are either inward, as Blindnefs
" of Mind ^, a reprobate Senfe ^, flrong
" Deluiions s, Hardnefs of Heart ^, Horror
" of Confcience ', and vile Affections ^ -, or
*' outward, as the Curfe of God upon the
" Creatures for our Sakes ^, and all other
*' Evils that befal us in our Bodies, Names,
•' Eftates, Relations, and Employments "", to-
" orether with Death itfelf ".

o

e Eph. iv. 18. ^ Rom. i. 28. s 2 TJjef. n. ir.
* i?57«. ii. 5. ' ^/. xxxiii. 14. Gen.'xv. 13. il/^?.
xxvii. 4. "^ i?<?»z. i. 26. ' G(?7z. iii. 17. "" Dent.
xxviii. 15. to the end. " Ro7n. vi. 21, 23.

" Q^Vhaf are the Punifiments of Sin in
-" the JVorld to come ?

"' Anf

Part II. examined with Candour, 91

" Anf. The Punlfhments of Sin in the
** World to come, are everlafting Separa-
" tion from the comfortable Prefence of
" God, and moft grievous Torments in Soul
" and Body without Intermiffion in Hell-
*' fire for ever °."

° 2 TJjeJ. i. 9. Mark ix. 44, 46, 48. Luke
xvi. 24.

These Propofitions and Proofs v\^e are
now to examine. Before we begin, let me
intreat you to keep a ftrid: Eye upon your
Bible as we go along. The Scriptures are
the Rule of Faith. And it is my Bufinefs
to point at the Light fliining there ; and
yours to open your Eyes, and judge whether
you have a true View of it. And whilft we
love the Truth, and honeftly endeavour,
all our Days, to underfland what God hath
revealed, whether the Knowledge we gain
be more or lefs, we difcharge the Duty of
good Chriftians, nor can we be defedive in
that Faith which is necelTary to a religious
Life, and the Divine Acceptance.

The firfl Proportion before us is this ;

Prop. T^he Covenant being made nvitb

Adam, as a public Per/on ^ iiotfor himfelf onl)\

but for his Pofterity, all Mankind defcending

from him by ordinary Generation^ jinned in

him.

gz The DoBrine o/" Original Sin

him, and fell 'with him in that firft Tranf-
greJfto?u

Sense. The Covenant here meant is
God's promifing Life to Adam, upon Condi-
tion of perfeft Obedience, and threatening
Death in cafe of Tranfgrefiion j in which
Covenant, it is fuppofed, his Pofterity vi^ere
fo included, that when he finned by eating
the forbidden Fruit, they both /in?ied in him,
and alfo became liable with him to the Pe-
nalty, or Suffering, which God had threat-
ened.

Proof. ASfs xvii. 26. And [God] hath
7nade of one blood all nations of men for to dwell
on all the face of the earthy and hath determined
the times before appointed, and the bounds of their
habitation ; it follows, 'ver. 27. T^hat they
pGiddfeekthe Ijard, if haply they might feel after
him, atid find him, &c.

God hath made oforie blood, from one com-
mon Original, namely, from Adam, all na-
tions of men \ that is to fay, God hath made
all the feveral Nations of the World of one
Species, or Kind, endowed with the fame
Faculties, to inhabit the Earth, and hath ex-
ercifed his Providence over them all in de^
termining the times before appointed, (either
the Seafons of the Year, or the various Dif-
penfations and Conditions they were to come

under)

part II. examined with Candour, 03

under) and the Bounds of their Habitation, in
order to difplay his Goodnefs, Power, and
Wifdom, and to give them all proper Ad-
vantages for learning the Knowledge and
Obedience of God, and for obtaining his
BlefTing.

Now, were this Text brought to prove,
that, notwithftanding national Differences, all
Men are of one Species, endowed with the
fame Faculties, furnifhed with Objeds fuf-
ficient for feeking God, and under a Poffibility
of procuring his Favour, it might pafs for a
good and juft Proof : But if it is deilgned to
prove, that the Covenant was fo made with
Adam as a public Perfon, not only for himfelf,
but for his Pojierity ; that he finning, they alfb
ih.o\i\di.fn in him ; I muft leave it to every
Man to make out as he can ; and (liall only
declare, for my own Part, I fee nothing in
the Text that intimateth any fuch thing.

Prop, ~ All mankind finned in him, and fell
with him in that firjl tranfgre£ion.

Sense. When Adam linned by eating the
forbidden Fruit, all his Poflerity both finned
in him, and alfo became liable with him to
the Penalty, or Suffering, which God had
threatened.

I Proofs.

94 ' ^'J^ DoBrine of Original Sin

Proofs. Gen. ii. i6, 17. A?id the Lord
commanded the man,, faying^ Of every tree of
the garden thou mayefl. Jreely eat : But of the
tree of knowledge of good and evil^ thou Jhalt
not eat of it ; for in the day that thou eateft
thereof thou Jloalt furely die. Compared with
Rom. V. from ver. 12, to ver. 20. Where^
fore as by one man fin entered into the worlds
and death by fin^ and fo death paffed upon all
men ^ for that all have finned. Ver. 18. Inhere-
fore as by the offence of one ^ judgment came upon
all men to condemnation ; even fo - - Ver. 1 9.
For as by one man^s difobedience, many were
made finners : fo by the obedience^ Sec. - - And
with I Cor. XV. 21, 22. Forfince by man came
death ^ by man came alfo the refurreBion of the
dead. For as in Adam all die^ evenfo in Chriji
floall all be made alive.

The Threatening, Gen. ii. 16, 17. T!hou
fhalt furely die, is addrefled to Adam perfon-
iilly. And therefore the Affejnbly of Divines,
fenfible that nothing can be concluded from
thence with regard to Adani^ Poflerity, dire(ft
us to gather the full Senfe of it from Rom. v.

1-2- 20. and I Cor. XV. 21, 22. But from

thofe FalTages we cannot gather, that all ma?i-
kind finned in Adam : (if we underftand y//?-
nmg as didinguiilied from fiffering ; and fo
the Affembly of Divi?ies here underftand it.)
For the Apolile flrongly argues. That it was

the

Fart II. examined'with Candour, pr

the Offence c/' one, i. e. oi Ada?n alone, con-
fidered apart from all other Men, which
brought Death Into the World. Confequently
to fay all mankind finned in Adam, is not only
to fay what the Apoftle doth not fay ; but to
fay what he exprellly contradicts. For had
all mankind linned in Adam when he iinneci,
then that Offence would not have been the
Offence o/" one, but of millions.

Nevertheless, though it cannot be
true that all Maiikind Jinned in Kd-diVn^ if we
underflandy/;^;?/;;^ as dilHnguiflied from fuffer-
ing -y yet it muft be true, that Adani?> Pofte-
rity (ofell'withhdra in hisjirji Tranfgrejjion, that
if the Threatening had been immediately ex-
ecuted, he would have had no Pofterity. So
far the pofTible Exiftence of Ada?n's Polierity
did certainly fall under the Threatening of
the Law, and into the Hands of the Judge,
to be difpofed of as he fliould think fit. And
this may very well be taken for the Ground
of the 'Judgment to Condemnation coming upon
all Men, Only remember, we cannot from
thofe Pafiliges in the Epiftles conclude, that
Mankind, by Adam's Offence, were fubjedted
to any other Evil, befides that Death which all
Alen die when they leave this World, and
from which all Men fhall be releafed at the
Refurredion ; as I have before ihewn at
large.

Prop.

96 7he Dodfrme of Original Sin

Prop. T^Ioe Fall brought Mankind into an
EJiate of Sin and Mifery,

Sense. The Fall, which happened to
Adam by his tranfgreffing the Law of God,
reduced not only himfelf, but all that {hould
hereafter proceed from him, into a State of
Sin, and Suffering.

Proofs. Rom. v. 12. This, I think, is
already fufficiently explained.

Rom. iii. 23. For all have fnned^ and come
Jhort of the glory of God,

1. He RE is not the leaft Mention or Inti-
mation of Adamy or any ill Effeds of his Sin
upon us.

2. The Apoftle fpeaks of the then State
of the World with regard to both fews and
Gentiles^ as he had defcribed it in the firll
and fecond Chapters of this Epiftle j where
he proves that Men of all Nations had cor-
rupted themfelves, were expofed to the Wrath
of God, and therefore ftood in need of Goipel
Grace for their Salvation. This will appear
to any one who readeth thofe three Chaptera
carefully, beginning at Chap. i. ver, 16. And
that the Apoftle here refers to the large Ac-
count, which he had before given, of the

Corrup-

Part ll. examined with Candour. t)'i

Corruption both of 'Jews and Gentiles is
evident from 'uer. 9. of this Chapter 3 Are we
(Jews) better than they (Gentiles ?) ;?o, in no
wife : for we have before proved both Jews and
Ge?itiles^ that they are all under fn. And then
he proveth it again upon the Jews (for the
Difficulty was to convince them) by Quota-
tions out of their own authentic Writings ;
and conciudeth [ver. 20.) that as all Nations
had corrupted themfelves, and were become
guilty before God, they could not be juflified
by the 'Deeds of the haw ; but, ver, 21,22. mufl:
be faved by the Grace of God, the Law-giver ;
and that this Grace extended to all, both

Jews and Gentiles j unto all^ and upon all

them that believe \ for there is no difference,
Ver. 23. For all^ Jews as well as Gentiles^
have fitined, and come fiort of the Glo7-y^ the
Knowledg, Worfhip and Obedience, of God^
by which he is gloriiied amongfl; Men. No
reafonable Perfon can doubt but that the Apoftle
here refers to what he had proved before in
the firft and fecond Chapters, That Jews
and Gentiles all are under Sin. Which he
proves, not from their being defcended from
Adam, or having any Share in his Sin and
Guilt ; not from their being brought into a
State of Sin and Mifery by the Fall j but he
proves it by an Enumeration of particular,
pcrfonal Adls of Wickednefs, whereby Men
of all Nations had blinded, debauched and
corrupted themfelves. This, I think, muft
H be

98 TIjc Do^rine o/' Original Sin

be clear and true. This Text therefore doth
not prove, that Adanfs Sin bath brought
Mankind into an EJiate of Sin and MiJ'ery. But,
on the contrary, we learn from the Apoftle's
preceding Difcourfe, to which this Verfe hath
refpedt, that -JVIankind had brought them-
felves, by' their own wicked Deeds, into a
State of Sin, and were, upon that Account
ALONE, liable to Wrath.

Prop. Si?i is any V/ant of Conformity iinto^
or 'Tranlgref/ion of the Law of God, given as a
'Rule to the reafciiablc Creature.

This Propofition having no immediate
Relation to our prefent Delign, I fliall pafs it
by with only this Remark : That any Want of
Conformity to the Law of God is Sin, only fo
far as any Creature is capable of Conformity
to it. Ignorance, and the Abfence of vir-
tuous Action in an Infant is no Sin ; becaufe
in that State it is uncapable of it, through a
natural Defedl of Power.

Prop. T^he Sinfuhefs of that Eflate where-
hito Man felly conffs in the Guilt of Adam'^
firjl Sin.

Sense. By Adam's firft Sin all his Pofte-
rity fell into fuch a finful Condition, that thev
became chargeable with the Crime or Fault
of his firft Sin.

I Proof.

Part 11. examined with Cajtdoiir. 99

Proof. Rom. v. 12, 19. Wherefore as by

one man fin entered into the worlds and death by

Jin^ and Jo death pcijjed upon all men, for that all

ha^oe finned. Ver. 19. For as by one Man's

dfobedience many were made jinners^ &c.

ManV fmfidnefs confifthig in the Guilt
c/' Adam' J Sin, is Language the Scripture no
where ufcth : Nor can it be vindicated from
thefe or any other Texts. For whereas Guilt
always denotes the having committed a
wicked Adion, by which a Perlbn becomes
obnoxious to Punifhment, it is evident our
Sinfulnefs cannot, in the Nature of Things,
confift in the Guilt of Adam'?, fir ft Sin ; be-
caufe as we could not poffibly commit that
Adiion in any Senfe, fo we could not, upon
account thereof, become obnoxious to Pu-
nifhment. That Ada?n?, firft Sin was at-
tended with Confequences which affedt all hiis
Pofterity, may, indeed, truly be concluded
from Rom. v. 12, 19. But not as if we were
involved in the Gnilt of his Sin, or punifhed
for it : But as God thousiht fit, that Death
which came upon him for his Sin, fhould at
the fame tim^e pafs upon all Men ^ which
Death, I have already iliewn, is no other than
that Death from which all Men fliall be
releafed at the Refurredion.

H 2 Prop.

100 The Dc5fn?ie of Ongm-A Sin

Prop. The Sififiikefs of that E/late where-
into Mem fell ccnffls in the Want of that Right-
eoufjiefs ucherein he was created^ and the Cor-
ruption of his Nature^ whereby he is utterly in-
difpofed, difabled^ and made oppofte unto all that
is fpiritually good, and wholly inclined to all
Evily and that continually.

Sense. The Pofition, That Adam was
created in Right eoufnefs, we Ihall wave at pre-
fent. In the reft of the Sentence it is aflerted,
That Man's Nature by Adanis Sin alone,
is become fo finful and corrupt, that Man,
every Man, and all Mankind, are utterly in-
difpofed, difabled, and made oppolite to all
that is fpiritually good ; and wholly, and con-
tinually inclined to all manner of Evil, or
Wickednefs.

Proofs. Rom. iii. lo ^20. As if is

written. There is none righteous, no not one.
Ver. 1 1 . There is jione that imdcrflandeth, there
is nofie that feeketh after God. Ver.
Pfal. xiv. I. 12. They are all gOTie out of the way,
^' 3* they are altogether become unprofi-

table, there is none that doeth good,
p-- , 710 not 07ie. Ver. 1 3 . Their throat

is an open fepulchre ; with their
tongues they have ufed deceit ; the
poifon of afps is under their lips :
Pfal. cxl. 3. Ver. 14. iVhofe month is full of

curfmg

Part II. examined with Candour. loi

curfing and bitfejiiefs. Ver. 15. pfal. x. 7.

Their feet are Jwift to JJ:ed blood.

Ver. 1 6. DeftruBion and mtfery are

in their ways : Ver. 17. Aid the Prov. i. 16,

wav of peace have they not known.

Ver. 18. There is no fear of God Kai. lix. 7,8.

before their eyes. Ver. 19. Now

we know that whatfoever things Pfal. xxxvi.

the law faith, it faith to them who ^•

are under the law y [i. e. to the

fews .•] * that every mouth [of the few, as

well as the Gentile'] may be flopped , and all the

world tnay become guilty before God.

This lad Claufe, That every mouth may he
flopped, and the whole wo?^ld become guilty before
God, is the winding up, or concluding Force
of his foregoing Arguments, with relation to
both yews and Gentiles. As I take it, the
true Senfe of it is this : '* The Places wnich I
" have quoted out of the fewip Scriptures
" do unquedionably fpeak of wicked and
" corrupt fews, so that by my Argumen-
" tation, taking in what I have advanced

* It fhould be rendered, So that every mouth isjioppedy
and the whole ivorld is l/rought hi guilty before God. The
Particle iva, that, here fignifieth, fo that. So, 2 Ccr.
i. 17. What I pur p of e, do I purpofe after the fejh, tva^
fo that there is with me yea, yea, and nay, nay.
1 Cor. vii. 9. For ye forrowed after a godly fort, tVA, fo
that in nothing are ye hurt l>y me, Eph. ii. 9. Not of
works, tva, [Mjh KsiV)(i^(7iTJut, fo that none can hoaji. Rev.
viii. 12, He f mote the third part of the fun. Sic. ivcc,
fo that the third pari of them zvas darkened.

H 3 ** con-

102 The DoSfrine o/' Original Sin

"' concerning the Gentiles^ every Mouthy or
'' the Mouth of all forts of People, Jews and
" Gentiles" (for he is fpeaklng of them, not
in a pcrfonal, but in a national Capacity ; for,
iifr. 9. ai'e 'we^ ' Jev/s, better than they.
Gentiles ? is the Queilion under Confidera-
tion) by my Argumentation, fays the Apollle,
'*' the Mouth of all forts of People is ftop-
*- ed, and the whole World, Je-ivs and
'^ Gentiles^ is brought in, made guilty, or in-
*' fufficient for their own Juftiiication before
" God; for I have proved, that there are
" TranfgrelTors of God's holy Law, among
" the Jews as well as among the Gentilesy
It is the fame in Senfe with that, ver. 9. For
we have before proved, both Jews and Gentiles,
that they are all under Sin. This being pre-
mifed,

Obf. I. I N this whole Section there is not
one word of Adatn, or of any bad Effects of
his Sin upon us. And to fuppofe this under-
flood, would be to build our Faith upon
groundlefs Conjedture ; which muft by no
means be allowed,

Obf. II. The Apoftle is not, in thisSedion,
fpeaking of all Mankind, but of a very fmall
Part of Mankind, namely, the Jews, who
alone were then under the Law, Ver. 1 9. And
he is proving from thofe Places, in their own
approved Writings, (which Places Ipeak of.

Part II. exafimjed ivith CandQiir. 103

as well as to, the natural yews) that there
were very great Corruptions among them, as
well as among other People.

Obf. III. The Se6lion confifls of feveral
Quotations out of the Old Teftament, called
here, the Law, ver. 19. But, (i.) in none of
them, taken feparately, doth the Spirit of
God fpcak of any Depravity of Nature de-
rived from Adcwi, but manifeftly of the Ha-
bits of Wickednefs, which Men had con-
tracted by their own evil Doings ; as will, I
think, undeniably appear, if you carefully
perufe the Texts fet over againft the Proofs
in the Margin. And in Ffal. x. 4. the Wicked-
nefs of the wicked is exprefTly fiid to confiffc
in this, that he w t l l not feek after God ; and
that God is 7iot in all his Thoughts. He might
feek after God ; but he will not. He hath
Thoughts, a Power to think of God, but he
doth not ufe it. Again, Pfal. xiv. i, 2, 3.
it isiliid, 'UfcT. 2. God looked down from heaven
upon the children of men, to fee if there were
any that did imderftand, that did feek God.
But how could the Divine Poet, with any
Confiftency, fuppofe this Looking and Ex-
pectation, if he knew that all Men, every
Man, and all Mankind were, naturally
corrupted, and utterly indifpofed, di fabled and
made oppofite unto all that is fpiritually good, and
icholly and continually inclined to all Evil ? Had
this really been the Cafe, how could God expe(5f ,
H 4 that

104 "The DoBrine (j/' Original Sin

that Men, in a worfe State than the very Brutes,
lliould underjiand^ and fcek^ i. e. worihip and
obey hi?n ? You will fay ; They ought to have
ufed the Means appointed for cor re Sling na-
tural Pravity. I anfwer ; Then the Sinful-
nefs charged upon them is not that derived
from Adam, but their own Non-improvement
of Means. Not to fay, that the fuppcfed
natural Pravity, by the Dehnition, muft rend-
er Men utterly uncapable of ufing Means
for their Recovery to fpiritual Life, feeing,
by the Definition, they are thereby wholly
inclined to all Evil, and confequently to no-
thing but what is evil. (2.) In none of thofe
Places doth the Spirit of God fpeak of ^// Men
flridlly, of every Individual then living among
the yeuDS j as if there ivere none righteous
amongft them, no not one fingle Perfon ; as
if there were none at all that fought after God,
none that did good \ as if every Man's mouth
were full of ciirfing and bitternef^ and every
Man's Feet yw//? to fie d blood. This, I fay,
is not to be underficod of every individual
Man then living \ but only of thofe of whom
it was true, who might be great Numbers.
For in. thofe very Pfilms where Da'Did in fuch
ftrono; Colours dcfcribes the Wickednefs of
fome, he at the fame time fpeaks of the good
and virtuous, (who v/ere then in the Nation)
in oppolition to thefe corrupt and vicious Per-
fons. So Pfal. xiv. 5. There 'uoere they (the
y/orkers of Iniquity, probably in Abfaloms

Rebellion)

Part II. exammed with Candour. ■ 105

Rebellion) in great fear ; for God is in the ge-
fieration of the righteous. Here the Righteous ^
who were true to their Obligations, and un-
der the Protedion of God, are oppofed to
the Workers of Iniquity, the Rebels, whom
he defcribeth, ver. i, 2, 3 -f*, which fliews
there were Men at that time in the Nation to
whom that bad Charad:er did not belong.
Again, Pfal. v. 11, 12. Befides the wicked,

ver.

t The Perfons the Pfalmift generally complains of
in the Book ofPfalms, were a ftrong Party difafFedled
to his Perfon and Government. He frequently chara6ler-
izeth them by his Enemies, Pfal. v. 8. as proud and
oppreffive, Pfal. x. as dev'ifing mi [chief againft him,
Pfal. xxxvi. 4, II. as violent men continually gather-
ing together for war, Pfal. cxl. i, 2. Sometimes he
chufeth to denote them by the Sons or Children of ?nen ;
as Pfal. iv. 2. O ye fons of men, how long will ye turn
my glory into jhame? Pfal. Ivii. 4. When he fled from

Saul in the Cave, he complains, ■/ lie among them

that are fet on fire, even the fons of men, whofe teeth
are fpears. — Pfal. Iviii. i. Do ye indeed fpeak righteouf-
nefs, O congregation f Do ye Judge uprightly, O ye fons
of men ? And in Pfal. xiv. 2. liii. 2. when he faith,
God looked down upon the Children, or Sons of Men, to
fee if there were any that did undcrjland and feek God ;
I make no doubt he means the fame difafFedted Partv,
who injured and opprefTed his loyal Subjedts, ver. 4,
and are fet in Contradiltindion to the Generation, or
Party, of the Righteous, ver. 5. This difafFeded Party,
which had greatly dii^refled and perfecuted him before
his Acceflion to the Throne, feem to have continued
their Enmity in a violent Degree during the forty
Years of his Reign. For the Hiftory of JbfaloTrJs Re-
bellion, which happened about eightYears before David's
Death, fhews what a bitter Spirit ftiJh remained, and
prevailed in the Nation.

io6 Hjc Dodfrine ^Original Sin

'uer. 9. 10. there were many that trujlcd in
God^ who loved his Name^ who ivere righteous,
whom God would blefs^ and compafs with his
favour as with a Jhield. When he prayeth
againft evil and violent men^ under whoj'e lips
was the poijon of adders, Pfal. cxl. 3. he fup-
pofeth, ver. 13. there were at the fame time
righteous Men, that iliould give thanks unto
the name of God ; upright men, that ihould
dwell in his prefence. The Mouths of fome
were full of curfing, deceit and fraud, Pfal.
X. 7. but others, ver, 8. were the iimocent,
the humble poor, ver. 12, 14. who committed
themfelves unto God, \A\o fpread their defires
before God, ver. 17. Too many were the
wicked, who had no fear of God before their
eyes, Pfal. xxxvi. i. but fome there were
that k?jew God, and were upright in heart,
ver. 10. Frov. \. 16. Solomon cautions his
vouns: Man againft the nroflig-ate Wretches of
the Age, who delighted in Robbery and Blood.
[In which Advice, whether Solomon fuppofed
the young Man, whom he counfelled, utterly
ifidifpoled, difabled, and made oppo/ite to all Good,
and wholly and conti?iuaUy inclined to all Evil b y
NATURE, I leave you to judge.] The Pro-
phet, Ifai, lix. 7, 8. feems to be defcribing
wicked and corrupt Magiilrates. However
it is evident that the Pfalmil}, in any of the
Places quoted from him, doth not fpeak of
every individual Perfon among the yews, as
if they were all wicked to a Man : 1 con-

ckida

Part II. exa/jiined with Candour. 107

elude therefore, i. That none of the Texts
here quoted out of the Pfahns have reference
to any Corruption common to all Mankind,
but only to fuch Wickednefs wherein feveral
of the Jeivijh Nation were involved, but
with which fundry Perfons were not charge-
able ; for fundry Perfons are manifeftly ex-
cepted, as not being corrupted in the manner
he is fpeaking of. Which is a Demonilration,
that the PJhlmiJl cannot intend a Corruption
of Nature derived from Adafn to all Man-
kind. 2. I conclude, if the Apoille quoteth
and argueth fairly, as I ^i^ perfuaded he
doth, fuch a general Corruption, as admits
of no Exception, cannot be neceflliry to his
Argument in the Place under Conlideration.
It muft be fufficient to his Purpofe, if great
JSTumbers were wicked and corrupt. But this
is not enough to eftablifh the Proportion we
are now upon. No Scriptures will do for
that, but fuch as prove that all Mankind to
II Man, e'-jery fmgle Man over all the World,
every Man that comes into the World, and as
he comes into the World, is naturally corrupt,
and by that Means utterly indijpofed^ difabled,
md ?nade oppofite unto all that is Jpiritually good,
and wholly inclined to all E'vil^ and that conti-
nually : And further, that this came upon
Mankind by Adam's one Offence. But this
thefe Texts are very far from proving : For
they di redly and certainly prove no more,
than that there were in thofe Times, even

among

io8 The DoBrine o/" Original Sin

among the Jews fome, and fometimes great
Numbers, that were wicked ; and therefore
they do not ferve the prefent Purpofe,

The next Proof is,

Ephef. ii. i, 2, 3. And you hath he quickened
who were dead in trefpaffes and fim. Ver. 2.
Wherein in time paflye walked according to the
courfe of this worlds according to the prince of
the power of the air^ the fpirit that now work-
eth in the children of dfobedience. Ver. 3.
Arnojig whom alfo we all had our converfation in
times pajl^ in the lufts of our flejh, fulfillijig
the dejires of the fejlo, and of the mind ; and
were by nature the children of wrath even as
others.

1 . NoTH I N G is here faid, or intimated con-
cerning Adam^ or any ill Effedis of his Sin
upon us.

2. The Ephefans were Gentiles converted
to the Faith of the Gofpel, and as fuch the
Apoftle writes to them, ver. 11. Wherefore
remember that ye being in time paft Gentiles in
thefefi. Again, Chap.m.i. I Paul^ the pri^
foner of the Lord for you Gentiles.

3. In thefe Verfes he is defcribing their
wretched and deplorable State while they were
in GENTILE Darkness, in order to

illuftrate

Part II. examined with Candour. 109

illuftrate and magnify the Grace of God in
calling them to the Knowledge and Privileges
of the Gofpel. The like Defcription you
have alfo, Chap.iv. 17, 18, 19. This I fay
therefore and teflify in the Lord^ that ye hence-
forth walk not as other Gentiles walk in the vaiiity
of their niind^ halving their iinderflanding dark-
ened^ being alienated from the life ofGod^ through
the ignorance that is in them^ becaufe of the
blindnefs of their heart : who being pafi feeling,
have given themfelves over unto lafcivioufnefs to
work all uncleannefs with greedinefs.

4. When he faith they were dead in Tref-
paffes and Sins, he plainly fpeaks of their ov^n
perfonal Iniquities, wherein in time pafi (be-
fore their Converfion) they v^alked accord-
ing to the courfe of this world, according to the
Inftigations of the Devil, the prince of the
power of the air, the fpirit which poffeffeth
and acfleth all the children of di [obedience, who
rebel again ft God ; amongft whom alfo we (put-
ting himfelfwith them, asthe Apoftle of the
Gentiles) we, who are now converted to Chri-
ftianity, all of us had our Conversation,
living, as the reft did, in the lufls ofourfejh,
fulfilling the defer es ofthefeefl?, and of the mind.
Moft certainly he is not here Ipeaking of their
Fall in Adam j but of the Trefpaftes and Sins
in which they walked, and had their converja-
tion, through the Darknefs and Degeneracy
of their Minds. And therefore,

5. When

Tio Tbe Docfrme of Ongm^l Sin

5. When he addeth, a;iJ 'were hy 7iature
the children of wrath ^ he cannot mean, they
were liable to Divine Wrath, or Puniflmient,
by that Nature which they brought into the
World at their Birth. This is infinitely ab*
furd. For this Nature, whatever Infirmities
it may be attended with, is no other than
God's own Work and Gift. His hands have
fajhloned and formed us, every one of us. Cer-
tainly the Nature of every individual Man
and Woman, that comes into the World,
muft come out of the Hands of God. And
confequently the Nature of every individual
Perfon, when brought into being, cannot but
be juft what the Wifdom and Goodnefs of
God fees fit it fliould be. For that it fliould
be what he judgeth it {hould not be, is utterly
impoffible, feeing it is his Power alone that
failiions and forms it. And to fay the Nature
HE give us is the hateful Objecfl of his Wrath,
is little lefs than Blafphemy againit our good
and bountiful Creator. Men may pretend
Self-abafement : But this is not to abafe our
felves for our own evil Deeds, but to vilify
the Donor of our Being, by vilifying his Work
and Gift. Far was it from the Apoftle's
Thoughts to fuggefl any thing tending to de-
preciate our Nature. His true Intent was
to convince the Ephefia?is they were Children
cf Wrath, thro' the Trespasses and Sins
in which they had walked. For he is

not

Part IL examined with Candour. m

not fpeaking of their Nature, or the natural
Conftitution of their Souls and Bodies, as they
came into the World j but evidently of the
vicious Courfe of Life they had led among
the Gentiles. He well underftood the Worth
of the human Nature ; and, in other Places,
{hews it was endowed, even in the Gentiles,
with Light and Powers fufficient to have
known God, and performed Obedience to his
Will. Rom. ii. 14, 15. For when the Gentiles,
which have not the written law^ do by Na-
ture, [by their natural Powers of Reafon
and Underftanding] the thiijgs contained in
the law, thefe having not the [written] law, are
a law unto themj elves ; which Jhew the work oj
the law written in their hearts. This clearly
fuppofeth, that the Gentiles^ who were then
in the World, might have done the Things
contained in the Law by Nature^ or their na-
tural Powers. But they who do the Things
contained in the Law, are not the Objeds of
God's Wrath, but of his Favour J. And
again, Rom. \. 19, 20, 21. the Apoftle af-
firmeth, that the Gentiles had Light fufficient
to have feen God's eternal Power and God-
head

X It is faid, I Cor. ii. 14. the natural man receivcth
not the things of the Spirit of God. But the Word ren-
dered natural is not in the Greek ^vaiK.'^ natural., but
a very different Word, wz. ''Yv'),:j^<^ animal. Tiie ani-
mal Man, the Man who liveth the animal Life, who
piaketh Senfe and Appetite the Law of his Adions,
receiveth not the things of the Spirit of God.

112 The Do5frine of Original Sin

head in the Works of Creation : And that the
Reafon why they did not glorify God was,
becaufe they became vain in their hnaginations^
and darkened their foolifli Heart 5 Jo that
they were without ExciiJ'e. Obferve, he doth
not fay, their Nature was corrupted in Adam,
and therefore they did not glorify God j for
then they would have had, I will not fay a
fair Excufe, but a juft Reafon for not glori-
fying God, feeing they would have been ut-
terly incapable through no Fault of their own.
But the true Reafon why they did not glorify
God was, becaufe they had corrupted their
own Nature ; and they were without Excufe,
becaufe their Corruption and Depravity was
their own Ad and Deed. Therefore by the
llrongeft Evidence we are obliged to feek for
fome other Senfe of the Phrafe, by Nature^
than that which relates to the Nature we
bring into the World, the natural Conftitu-
tion of our Bodies and Minds.

Nature, among feveral other Things,
frequently fignifieth an acquired Nature ; a
Nature which Men bring upon themfelves
by contradting either good or bad Habits.
This might eaiily be demonftrated by nume-
rous Quotations. But not to infift upon that,
by Nature here may fignify Really, Pro-
perly,Truly. For obferve, riKva, Children,
ftridtly fignifieth the genuine Children of Pa-
rents by natural Generation. But the Word
2 is

Part IT. examined with Candour. i i 3

is alfo ufed figuratively, to denote Relation
to a Perfon or Thing by way of Friendfhip,
Regard, Imitation, Obligation, ^c. As the
Children ofGodi^ of the Kingdom, the Bride-
groom, //6f Refurredion, o/'Wifdom, Light,
Obedience, Peace, &c. Thus, Children of
Wrath^ are they who are related to Wrath, or
liable to Rejection and Punidiment. And
whereas in thofe Days fome were Children in a
lower Senfe, by Adoption^ fome in a higher,
by Nature^ or proper Generation ; the Apoftle
tells the Ephejians they were byNature Children
of Wrath j that is to foy, Children ofWrath^
or related to Wrath^ in the moft real and
proper Senfe j as he is a Child in the moft
real and proper Senfe, who is one by Nature.
Thus, I 'Tim. i. 2. he c'^^^T^imothy ^ his own
Child, or Son in the Faith \ yvwiov r^Km, his
true, GENUINE Son; not to fignify he waS
the Child of the Apostle, or related to
to him, by natural Generation (as the Words
literally and feparately import :) but that he
was related to him in the highejl ^.ndi Jlridteji
Senfe with regard to the Faith ; namely, as
he was not a mere Profeffor, but a real up-
right Imitator of Apoftolic Faith. In like
manner the Ephefans are faid to be by Nature
Children {nKva (pvtreiy natural, genuine
Children) of Wrath, not to fignify they
were related to Wrath by their natural BIrthj
or the natural Conflitution of their Souls and
Bodies j but that they were related to Wrath

I in

1 1 4 The DoBrine of Original Sin

in the hi2;heft and ftricteft Senfe with regard
to Sin and Dijbbcdience ; namely, not as they
came under Condemnation by the (DAPAnrnMA)
Offence of Adam ; not as they were made fm-
ners by the difobedieiice of one matt * : But as
they were dead in their own, perfonal (nAPAn-
THMASi) 'Trefpajjes and Sins ^ ver. i. and were
adlually Children of Difobedience themfelves,
lier. 2. By Nature^ therefore, may here be a
metaphorical ExprelTion, borrowed from that
which conftituteth a true and genuine Child
in a Family ; and confequently is not intended
to convey the Idea of Nature in the proper
Senfe of the Word j but to fignify, that they
were really and tridy Children of Wrath,
i. e. flood in the ftridiell and clofefl Rela-
tion to faffering. This I take to be the
Apoftle's true Sentiment. And he expreffeth
himfelf fo ftrongly to convince them, that
their being called to the Knowledge and Pri-
vileges of the Gofpel, was not to be afcribed to
their own Goodnefs above others, but to the
free Grace of God i which is the Point in
View. See ikt. 5, 8.

The next Proof is,

Horn. V. 6. For when we were yet without
firength^ in due time Chrift died for the ungodly.

I. The Apoftle is here fpeaking not of

Mankind in general, but of the Gentiles only j

as
* Rom. V. 18, 19.

Part II. examined with Candour. 1 1 ^

as will appear to any one who Impartially
views the whole Thread of his Dilcourle and
Argument from the beginning of the Epiftle,
but efpecially from Chap. iii. 9. What then?
Are we, Jews, l)etter than they. Gentiles?
By no means. For (he proves) a mere Law
or Rule of Adion was no Ground of Juftifi-^
cation to either Jews or Gentiles, when both
had violated it. In that Cafe nothing would
do for either, but the Grace of the Lawgiver.
This he argueth in Favour of the Gefitiles^
whom the Jews would have excluded from
Salvation, without a formal Submiffion to
the Law of Mojes ; adding, in the Conclufion,
"ver. 29. Is he the God of the Jews only'? is he
not alfo of the Gentiles ? Tes, of the Gentiles
alfo : Seei?7g it is one God, which Jhall juft if y the
Circumcijion, \ki^'Jews, /^^ Faith, and the Vn-
circumcifion, the Gentiles, through Faith. Then
having put in a necellary Caveat, 'u^r. 21.
which he had not then time to dwell upon,
he advanceth a new Argument for the fame
Purpofe, Chap. iv. in which he demonftrateth
that the Way wherein Abraham was juftified,
was fuch as was in its own Nature open to
Gentiles, as well as yews, ver. 1 1 . 'That he^
Abraham, might be the father of all them that
believe, thd they be not circiimcifed, i. e. tho*
they be not Jews, but Gentiles, ver. 1 6. that
the promije might be fare to all the feed, not to
that only which is of the Law, i. e. to the
Jews^ but to that alfo which is of the faith of
I 3 Abraham,

1 1 6 The Doufrine of Original Sin

Abraham^ (though among the Gentiles) who
is the father^ in a fpiritaal Senfe, of us all.
Gentiles as well as fews : tlie Father of many
Nations, ver. ly^ i8. And it is written,
ver. 23, 24. that faith was imputed to him for
rightcoufnefs^ not for his fake alone, but for us.
Gentiles, alfo, to whom it JJjall be imputed^ if
we believe, &c. Having eftabliflied the Point,
that the Gentiles in Chrift, have as good a
Title to the Grace of God as the Jews, he
proceeds, Chap, v, i . Therefore being juftified
by faith^ we^ Gentiles, (putting himfelf with
them, as being the Apoftle of the Gentiles)
we, Gentiles, have peace with God^ i. e, are no
more Enemies and Aliens ; ver. 2. We have
accefs into this grace, and rejoice (it fliould be
hoajl, by way of Comparifon with the Jews,
yN\\oboafled inGod, Chap. ii. 17. 2indi boafed
in the law, ver. 23. The very fame Word is
ufed here :) And we rejoice, we boaji, in the hope
of the ghrv of God. Ver. 3. And not only fo, but
we. Gentiles, glory, we boaft (it is flill the
fame Word in ^hfcGreeU) in tribidations alfo^ &c.
And, ver. 5. the love of God is fied abroad in
cur hearts by the Holy Ghoft, which is given
unto us. Gentiles, v/hich ye Jews confels is a
Token of God's Love. Ver. 6. For, and fur-
ther (fo it mJght be render'd) and further
Chrifi, when we, Gentiles, were without Jirength
died for the ungodly, for us Gentiles^ who were
ungodly, without God in the worlds Ephef. ii. 12.
without the Knowledge and Worfhip of God.

And

Part II. examined with Candour. 117

And of^ and to the Gentiles he principally
fpeaks to the End of the fixth Chapter j where
he turns himfelf to thofe that know the law,
that is, to the Jews, Chap. vii. i. and to,
or of them, the Jews, principally he fpeaks
to the end of Chap. xi.

No Man, I think, who maturely con-
lidereth the Subjedt the Apoftle is now upon,
and obferveth the Thread and Connection of
his Diicourfe, can doubt, that he is in tliis
Verfe fpeaking of the Gentiles, and the Grace
of God to them, in Contradiftindion to the
J'ews.

2. By the fame Argument, he conflders
the Gentiles in this Place, in a colledive Capa-
city : not iingly Man by Man, but in a
Body, as diftinguiftied from the Body or Na-
tion of tlie J'ews. For all along in the firfl,
fecond, third, and fourth Chapters he fpeaks
in this general, national Senfe ; for inftance,
the Circiimcifion, and JJncircumcijion, we Jews,
and they Gentiles, as if he fhould i^y, we
Britons, and they Frenchmen, we Chrtjlians^
and they Turks. And as he is fpeaking of
the fame Subjed: in this Chapter, and in the
fame Refped, it muft be allowed he fpeaks
of the Gentiles under the fame general, col-
ledive, Con fi deration ; not of the State and
Condition of fmgle partic-dar Men, fome
pf which were devout religious Perfons, fee
I 3 Acli

1 1 8 The Dodfrine of Original Sin

Atls xvii. 4, 17. but of the whole Body
coiledively.

3 . I N this Verfe he defcribeth the Condi-
tion of the converted Gentiles in their heathen
State, when incorporated into the Body of
the Gentile World, in which they were with-
out Strejigth, unable to help and recover them-
felves ; they were ungodly, living without the
Acknowledgment and Worihip of the true
God J they were Sinners, ver. 8. E?2emieSy
ver. I o -f-. and how they were fo, he defcribes
in feveral other Places, as Rom. i. 18. to the
end ; Ephef. ii. i - - 13. CoL i. 21. and always
makes their Weaknefs or Deadnefs, Vngodlinefs^
Sin and Enmity, to confifl: in their own
Wickednefs and wicked Works, whereby
they were alienated from God, and the Com-
monwealth of his Ifrael ; but never in their
being wicked, weakened and difabled in
Adam : for where doth he ever fay, or fuggefl
any fuch Thing? Indeed, afterwards in this
Chapter he doth difcourfe about the Confe-
quences of Adam's Sin, but in a quite different
Senfe from this here of the Afjembly ofDi'vifies,,
He advanceth, by the Way, a third Argument

to

t That the Apoftle here fpeaks to the Romans as
Gentiles, Mr. Locke proves alfo from the four Epithets
here given them. i. Weak, or without Strength.
1, Ungodly. 3. Sinners. /^.. Enemies ; which hcihews,
from other Places, are the proper Attributes of the
Heathen World. See Locke upon this Place.

Part II, examined with Candour. 1 1 9

to prove the Univerfality of Divine Grace in
Chrift, and that the Gentiles have an Intereft in
it as well as the 'Jews. For obferve, his fiijl
Argument is the ad:ual Wickednefs of Jews
as well uS Gentiles^ Ckap. i. 16. to Chap. iii. 3 1.
His fecond Argument is the Affair of Abra-
hams Juilification, Chap. iv. to Chap, v. 12.
His third Argument is, all Mankind's being
fubjedled to Death through Adam's, Sin, and
being raifed again in common to Life, through
the Difpenfation of God's Grace in a Re-
deemer, Chap. V. 12 -- 20. Thofe are the
three great Arguments, vv^hich, as the Apoille
of the Gentiles^ he ufeth to demonftrate the
Jntereft of the Gentiles in the Grace of God in
Chrijij as well as the jews. And they are
three very fcrong, cogent and conclufive Ar-
guments. But neither in this Verfe, nor in
the whole Chapter, is there any thing wliich
countenancetli this Affertion, That our Na-
ture in Ada?n^ and by his firft Sin, is utterly
indifpofed, di fabled and made oppofite to all that
is jpiritiially good^ and wholly and continually
inclined to all evil. Such an Affertion de-
mands a very folid and fubfcantial Proof.
But truly I do not fee hov/ any Man can
fairly deduce any fuch Meaning from the
Apoftle's Words. And the more clearly yoa
fee (and I think you may fee very clearly) he
is here fpeakir.g of the Gentiles^ o£ the Gentiles
not perfonally, but in a Body, as diftincSt from
the jfewsj and that he is defcribing them in
I 4 their

J 20 T^he DoBrine o/' Original Sin

their Getitik State, as belonging to the Body
of the Heathens ; the more clearly you fee
thefe Things, the more will yoa be perfuaded,
that he is not fpeaking of all Mankind's being
corrupted in Adimi^ and made wicked by his
Sin : but of the Gentiles being corrupted, and
blinded by the Ignorance, Idolatry and Wick-
ednefs, into which they had plunged them-
lelves, and out of which they were unable to
recover themfelves, without the extraordinary
Interpoild of Divine Grace.

Another Proof is,

Rom. viii. 7, 8. Bee a life the carnal mind is
e?imity againft God : for it is not fiibjeB to the
law of Gody 7ieither indeed can be. So then
they that are in the flefi cannot plea fe God,

1. Here is not one Word, nor the leaft
Hint that carrieth our Minds to Adam, or any
Confequences of his Sin upon us.

2. The Words tranflated, the carnal Mind,
TO <p^Dvny.cc rm o-apx.'^, are, (obferve well) the very
fame with thofe in the foregoing Verfe trans-
lated to be carnally minded : and to be carnally
minded is evidently, as in the Verfe before that,
{yer. 5.) to mind^ [to choofe, to follow] the
things, [the Gratifications] of the fefi. The
Verfe therefore may thus be truly paraphrafed :
" Becaufe the carnal mind, that is to fay, the
" rninding, choofmg, and following flefhly

*' Gratis

Part II. examined with Candour. 121

^* Gratifications, is dired: Enmity and Oppo-
" fition againii God ; for fuch a Temper of
" Mind, given up to the Lufls of the Flefh,
" is in no Subjediion to the Law of God,
** nor indeed can be, it having a quite con-
" trary Tendency. So that, upon the whole,
" we may conclude, that they ivho walk^
" (ver. I.) they who are (ver. 5.) after the
** flejh, they who do ?m?idthe things ofthejlejh^
" {ver. 5.) that are carnally minded, (ver. 6.)
*' that are in the Jlejh, (ver. 7.) cannot pleafe
" Gody cannot be acceptable to him." This
is the plain and obvious Senfe of the Text.
And every Man muft be left to fee, how he
can make it appear from hence, by any fair De-
dudion, that in Adam, and by, and for his
firft Tranfgreffion, our Nature, the Nature
of all Mankind, is utterly indifpofed, difabled,
and made oppofite to all that is fpiritually good,
and wholly and continually inclined to all eviL
The Apoflle affirms, the minding of fledily
Lufts is oppofite to God ; but doth it there-
fore follow that in Adam, and by his Sin, our
Nature is utterly indljpofed and di fabled to all
good, and wholly and continually inclined to all
evilf Where is the Confequence ? The Apoflle
faith nothing at all about Adam'^ Sin : And
might he not afhrm, that to be flejhly minded
is enmity to God, without neceflarily fuppofing
that this minding of the Flefli is brought
upon our Nature, not by our own wicked

Choice.

122 Tlje DoSlrine of Original Sin

Choice, or the corrupt Practices of the World,
but through Adams Sin ?

The laft Proof is,

Gen. vi. 5. where the Hiftorian giveth the
Reafon why the Lord deftroy'd the old
World with a Deluge; namely, becaufe
{yer. 5.) God faw that the wickednefs of man
was great in the earthy and that every hnagina-
tion of the thoughts of his heart ivas only evil
continually. And below, ver. 1 1 . T^he earth
alfo was corrupt before God ; and the earth was
filed with violence. Mankind were univerfally
debauch'd into Luft and Senfuality, Rapine
and Injuftice. This is plain and eafy. But
how any Man can conclude from the univer-
fal Wickednefs of the old World, that our
Nature is corrupted in Adam, I cannot fee :
For the Hiftorian doth not charge their Sin
any ways upon Adam, but upon themfelves.
Ver. 1 2 . Aid God looked upon the earth, a?id
behold, it was corrupt : for all fe/h had cor-
rupted his way upon the earth. That Gene-
ration of Men had corrupted themfelves. And
how they had corrupted themfelves he fheweth
in the ift, 2d, 3d, and 4th Verfes, namely,
by S>etlSs Pofterity, as it is commonly under-
ilood, intermarrying with the Cainites, which
became the Occafion of a general Corruption ;
though not without an Exception ; for, ver. 9.
Noah was a juft man, and perfeB in his gene--
ration, and walked with God, He therefore

is

Part II. fxami?2ed with Candour. 123

is manifeftly exempted out of the Number
of the corrupt and degenerate : but fo he
could not be, if the alleged Text is a good
Proof, that hy Adam s Tranigreffion the Nature
of all Mankind is corrupted. For in order to
its being fuch a Proof, it fhould affirm that
every Individual then living was involved in
the Corruption of the old World. — Further,
the affirmed Corruption of Nature by the Fall,
being fuppofed the fame in all Ages, could
not be a Reafon peculiar to that Generation of
Men, but w^ould have been as good a Reafon
for the Deftruftion of the World at any other
time. Whereas evidently, the Wickednefs
of that Generation^ beyond any that v^as be-
fore it, is affigned as the Reafon of the De-
luge. Confequently this Text doth not fpeak
of a univerfal Corruption of Nature by the
Fall.

It may be urged. That God faid. Gen.

viii. 2 1 . / will not again curfe the ground

any more for jnaiis fake ; for the imagination
of man s heart is evil from his youth. But obferve
the Hebrew Particle '?, which we render yc»r
in this Place fignifieth although^ as feveral
learned Men have well obferved, and our
Tranflators themfelves have fo rendered it in
the following Texts. Exod. xiii. 17. O altho'
that was near. Jof. xvii. 18. "^P tho' they have
iron chariots^ and '3 tho' they bejlrong. 2 Sam.
xxiii. 5. although my houfe be notjby &c. Prov.

vi. 35.

124 The DoBrine of Onp.r\2\ ^ixi

vi. 3 5. '? tho' thou givefi many gifts. Jer. iv.
30. ''3 tho* thou clotheji^ &c. 'D tho' thou
deckeji^ 6cc. ""P tho' thou rentcjl^ Sec. Hab.
iii. 17. '3 although the fig-tree. Sec. Zech.ix.
2. O tho' it be very wife. And fo it iliould
have been rendered here. / will not curfe the
ground any more for mans fake ; although the
imagination of mans heart Jljould be evil front
his youth ^. That is, although he fliould fall
into the laft Degree of Corruption ; meaning,
that he would ufe other Pvlethods of Re^
formation for the future.

REFLECTIONS.

*' Th E8E Texts are brought to prove, that
" Man's Nature by Adam's Sin isfo corrupted,
** that Man, everv Man, all Mankind, are ut-
" terly indifpofed, di fabled, and made oppofte to
" all that isjpiritually good ; that is, to all moral
" Actions pleafing and acceptable to God,
" and wholly, and continually inclined to all
" manner of Wickednefs. It feemeth to me
" clear and certain that they prove no fuch

" thine.

o

* This, I conceive, is a Phrafe fignifying the Great-
riefs and long Duration of a Thing. Pfal. Ixxxviii. 15,
/ am r'tfliSted and ready to die from my youth : while I
fuffer thy terrors, I a7ndiJiraSfed. Ifai. xlvii. 12. Stand
noiu with thine enchantments, and with the multitude of
thy forcer its, wherein thou hajl laboured from thy youth,
Aifo, ver. i^. /^r. iii. 24. For J}}ame hath devoured the
kbour of our fathers from gur youth.

Part II. examined with Candour. 125

" thing. And if they did, they would prove
" the two following Proportions :

" I. That Men are no moral Agents.
" For if we are quite difahled and oppojite to
*' ABiofis fpiritually good, and wholly and con-
" tiniially inclined to allRvil^ how are we moral
" Agents ? How are we capable of perform-
" ing Duty ? or of regulating our Actions by
*' a Law commanding Good, and forbidding
" Evil, if our Minds, in their natural Con-
" ftitution, as they come into the World,
" are fet and bent to nothing but what is evil ?

" 2. ^ HAT Sin ?nujl be jjatural tons. And
if natural, then necejjary, with regard to
us ; and if neceffary, with regard to us,
then no Sin, with regard to us, or fo
far as WE are concerned in it. What is
natural to us, as the Paffions of Hunger
and Thirft, or the Frailty of our Bodies,
we can by no means help or hinder : And
what we can by no means help or hinder,
is not our Sin. Therefore Sin is not natu-
ral to us, and therefore I {hall not fcruple to
fay, this Proportion in the Ajjemblies Gate-
chijm is faife •^."

The

+ I defire it may be obferved that I have no Defign
to iifperfe the Memory of the Ajfcmbly of Divines^ e-rhcr
here or in any other Part of the Book. 'Tis my Opi-
nion they were a Body of Men not inferiu- either in
Underftanding or Integrity to any in thofe Days. They

were

1 2 6 The DoSirine of Original Sin

The next part of the Propofitlon is
this;

Prop. — •- — Which is commo7ily called Ovigm-
al Sin, from which da proceed all aStual Tranf
grejjtons.

Sense. That is to fay, all the Tranigref-
fions which have been, or fliall be, in the
World do proceed from our Nature's being-
corrupted in Adam^ and by his iirfl Sin.

Proofs, fam. i. 14, 1 5. But every man
is tempted^ when he is drawn away of his own luft
and enticed. Then when liijl hath conceived^ it
bringetb forth fm : and fin when it is finijhed^
bringeth forth death.

That is to fay, *' Kvery Man is tempted
" [effeBually, is overcome by Temptation]
" whefi he is draw??, awav by his own Lifi^
" when he fufFereth himfelf to be governed
" by his OWN irregular Defires, a?id e?^ticed
*' into vicious Pracflices. Then when Lti/i hath
*' conceived J is come to a full Purpofe, Power

" and

were not the A u t h o r s of the Dodtrine we are examin-
ing. No ; it had been profefled and eftabhfhed in
the Church of RoM E many Ages before the Jjjembly of
Divines were in being. And the Proofs they ufe were
fuch as had been, I fuppofe, commonly applied by learned
Men to the fame Purpofe.

Part II. examined with Candour. 127

" and Maturity in the Heart, if brings forth
" Sin ; and Sin^ when it is fi?nj}:ed, bringeth
" forth Death ^ or Deftrudion."

The original Caiife of Sin is a Man's
choofing to follow the Appetites of the Flefli :
and its dreadful End is Defl:rud:ion. But
how, I pray, doth it appear from this Place,
that all Tranfgrefiion and Wickednefs pro-r
ceedeth from our Nature's being corrupt-
ed, &c. by Adam""^ one Sin ? Certainly the
Apoflle neither affirmeth nor intimateth any
fuch thing j but chargeth the Wickednefs of
Men upon its proper Caufe, namely, their
being drawn away and enticed by their own
Lufi. If you fay, that Luji proceeds from On-
ginal Sin ; I afk, Whence then proceeded the
Luft of our firft Parents ? For Eve faw that
the forbidden Fruit was pleafant to the Eye,
and to be defired to make one wife : and,
accordingly, {lie indulged thofe irregular De-
lires, and did eat. What was the Caufe of
her Luii:, her irregular Deiire, or Inclination ?
Shall we feien an Original Sin^ a prior Cor-
ruption of Nature for her, as we have done
for ourftlves ?

Another Proof is,

Mat. XV. 19. For out of the heart proceed
evil thoughts, murthers, adulteries, fornications^
thefts, falfe witnefs, blafphemies.

That

iaS ^he DoSirine c/" Original Sin

That is, (taking in the Context,) " Wick^
" ednefs proeeedeth not from any kind of
" Food received into the Body, but from
" the Heart and Mind." Very good. But
what hath this Text to do with Adams ^m,
or any ill Effedls it hath upon us ?

REFLECTIONS,

" Neither of thefe Texts prove that
" Adam's iirft Sin is the Caufe of all the
*' Wickednefs we commit j or, which is the
" fame thing, that all our Wickednefs pro-
" ceeds from our being corrupted, or made
" wicked by Adams firft Sin. And whoever
" taketh them in this Senfe, manifeftly mixeth
" the Forgery of his own Imagination with
'' the Truth of God.

" Further, if all adtual Tranfgreffions,-
" all Tranfgrefiions that have been, are, or
" fhall be in the World, proceed from Adam*^
" firft Sin, then in effedt Adatn finned all
" the Sin that hath been, is, or {hall be in
*' the World, and he is the only guilty Per-
" fon that ever lived in it. For if our Sins
" proceed from his, his Sin is the Caufe
" of ours J and the Caufe of every Effect is
" alone chargeable with the Eifedt it pro-
" duceth, or which proeeedeth from it.

" Again,

Pait II. examined with Candour. 129

*' Again, Upon thefc Principles, all
*' adual Tranfgreffion, or all the Sin that
*' hath been, is, or ihall be in the World,
" pfoceedeth from Adaniz Sin, either by ne-
" ceflary Confequence, (as the Affcmbly of
** Diimes feem to fuppofe, in affirming, that
" through Adam\ Sin we are utterly indif-
" pofed to all Good^ and wholly inclined to all
" 'Evil) or through the Choice of our Wills,.
" or partly by the one, and partly by th^^
" other. If by necelTary Confequence in the
** whole, or in part, then ail the Sin tkit
" hath been, is, or Ihall be in the World,
*' is nd Sin at all, either in the whole, or in
" part : for what proceedeth necelTarily, fo
" far as it proceedeth necelTarily, can be no
" Sin : for whatever is neceffiiry, whatever
" cannot be helped, before it comes to pafs,
" is no Sin ; becaufe no body can be blamed
" for it, or however they cannot be blamed
*' for it, who could no ways hinder its com-
*' ing to pafs. If you will fay that actual
*' Tranfgrefiion proceeds from Adrms Sin,
'' through the Choice of our own Wills ;
*' and that without the Choice of our Wills,
" it would not proceed from Ada?7is Tranf-
" greffion j then it follows, that the Caufe
" of Sin is the Choice of our Wills, and not
" its proceeding from Adamh fir ft Tranf-
" greffion -, feeing, upon this Suppcfition, it
*' would not proceed from it, did we not
K " choofe

1 3 o l^he DoBrine of Original Sin

" choofe it : That is to fay, Sin proceedeth
*' from our own Choice, as it necelTarily
" mult, and not from y^^'f^/i^z's Tranfgreffion.
" And yet Men have dared to charge even
'^ our bleffed Lord himfelf, who is the
*' Truth, with affirming what I tal^e to
*' be a nicft palpable and dangerous Error,
" that all the Wickednefs that hath been or
" fnall be in the World, proceeds from Adain^
*' firft Tranfgreffion. Whereas he manifeflly
*' faith, that ail Wickedi?efs proceedeth from
'^ our own Hearts ; from our own Choice
" and Inclination."

Prop. Original Sin is conveyed from our
firft Parents to their Pofterit)\ by natural Gene-
ration^ fo as all that proceed from them in that
Way, are conceived and horn in Sin.

Sense. It is by natural Generation, by
one Man's beinp- a Parent to another, that
Original Sin is continued in the World, and
communicated from one Man to another j
and this fo furely and univcrfally that every
Man, (excepting the Lord fefus Chrift) is not
only bcrn^ but even conceived in Sin, /'. e.
hath even then, in Conception, and by that
Mean, a Nature fo corrupt, that he is thereby
utterly indifpofed, diiabled, and made oppo-
lite to ail that is fpiritually good, and wholly
inclined to all Evil. If ariy thing more is
meant by being conceived in Sin, I confefs I

do

Part II. examined with Candour. 131

do not under ftand it. However lels than this
cannot be intended upon th^e Principles we
are examining.

Proofs. Ffal. li. 5. Behold, Iwasjhapsnin
iniquity, and in Jin did my mother conceive me.

Translators, I judge, have carried the
Senfe of this Text quite beyond the Pfalmiji'^
intention. The Word ""n^"?!!! which we
tranflate fiapen, fignifieth to brHng forth, or to

hear. Ilai. H. 2. Look unto Sarah ^2iTilT\T\

that hare you. Prov. viii. 24. U^hen there was
710 depth, ^nil^n I was brought forth. Ver. 25.

-Before the hills was I brought forth. And

fo here : Behold I was brought forth, or born
in iniquity.

Again J The Word unQn% conceived ?ne^
properly figniiieth, warmed me. The follow-
ing are all the Places in the Bible, where it is
ufed as a Verb. Gen. xxx. 38. — he fet the
rods — before the flocks hi the gutters — n^Qn**!
that they frrndd conceive when they came to
drink. It is applied to the fame Cafe, and
X.'i-dw^idXtdi conceive, ver. 39, and 41. andalfo.
Chap. xxxi. 10. — Deut.xix. 6. Lefl the avenger
oj blood pur fue the flayer, while his heart CDH'
is hot. I Kings I. i. Now ki?ig David was old,
— and they covered him with clothes, 1*7 Dn"* 's^'l^
but he gat no Heat. And then the Place be-
fore us, Pfal. li. 5. Then EccJef iv. ir.
K 2 -^g^w.

132 The DoEirine of Original Sin

Again, if two lie together they have ZZin Heat j
but how can one Dn^ be warm alone ? Ifai. Ivii.
5. CD^^-n:n infaming your fehes with idols, &c.
Ezek. xxiv. 1 1 . Thenfet it empty upon the coals
thereof that the brafs of it onn maybe hot.

These are are all the Places where it is
ufed in the Form of a Vej-b. It is often ufed
in th6 Form of a "Noun, and fignifies Wrath,
Indignation, Fary, which is the Heat of the
Mind ; aiid fo we fay in Efiglijh, he is hot,
or in a great Heat.

The original Force of the Word is to be
hot j and it is applied to Conception;
Resentment; to Warmth, by which
the Body isnourifhcd; to Idolators in love
with Idols; to the Heat of Metal. The
Heat of Resentment, of Idolators,
and of Metal, are evidently foreign to the
Parpofe. To Conception it is no where
applied, but in Gen. xxx. 38,39, 41.— xxxi.io.
Bat the Senfe it hath there will by no means
fiiit the Place under Conlideration. [Ibi enim ad
briitormn animantiwn coitimi adhibetur. Neque
enimproprie Conceptionem denotat, [quanquam
in verftone manibus viilgi tcrenda, & publice
Icgenda, ea vox non 7nale ufurpatur) fed eum ar-
dor em quo ajiinialta ad coitum jlimidantur ; vel,
fi mavis, ipfum cocundi aBum. Hoc nulli at-
tente loca ipfa confideranti dubium efe potefi.
Gen. XXX. 3,8. Qoiim venirent pecudes ad
I biben-

Part II. examined nvith Candour. 133

bibendum, e regione pecudum [collocabat
baculos] ut iNCALESCERENT [retlius^ nam
incalefcebant] venientes ad bibendum. Ita ver-
tunt Jun. ^ Tremel. de calore coitus reBe intel-
ligentes. ^li dus Jiiffragantiir Fagn'mus & Mon-
tanus in jnargine verjionis inter linearis^ ad Ver^
bum iNCALEscEBANT, bis admtantcs^ coi-
RENT, coiBANT. Septiiaginta quoque inter-
pretes Verbo cy)tiaya.u, coltum appeto, in hoc loco
vertendo iituntur. Similiter in verlibus fequen-

tibus. F^r. 39. Ita incalescebant

pecudes ad baculos illos, ^c. Ver. 41. Even it
autemquandocunque incalescebant pe-
cudes compadtae corpore j ut poneret Jahakob
virgas illas ante oculos iRarum pecudum
in canalibus : ut incalescerent ipfae ad
baculos illos. — Cap. xxxi. 10. Fuit autem quo
tempore incalescunt pecudes, ut attoUens
oculos meos viderem per fomnium ; ecce au-
tem hircos iftos qui pecudes ineunt, varios
cruribus, puncflulis refperfos, ^c. Satis mani-
fefiiim eji P^erbum CDn^ Jjic non concipiendi acinm
fed coeundi c^XoxtrnfigniJicare. 0ue?n calorem
elegant er Efaias ad fcortationem fpiritiialem ido/t^-
latrariim transfert : De hoc vero inca/e/ce?idi
genere loqiii Davidem nemo fanus exiftimare
potefi. Matrem enim incaluille, aut ipfum
calcfecilTe, eo modo quo incalefcerent Jacobi
pecudes, Regem dicere, prorfus indecorum &
abiurdum. His adde^ quod couceptio humana
yiunquam per Zyy^^ fcmper per mn in facris

K 'I libri$

134 ^f^^ Dodtrme o/' Original Sin

tihris effcrtur. Haec aiitem ideo latinitate dona-
^•/, ut cafiis parcerem atiribiis.']

Therefore only the Warmth, by
which the Body is nourished, remains j and
of this, I make no doubt, David here fpeak-
eth. Tlie Expreffion conveyeth the Idea, not
of his being conceived but, of his being warm-
ed^ cherijhed, or nia'fed by his Mother after
he was born. And then the Verfe will run
thus ; Behold I was bom in iniquity^ and in fin
did my mother nurfe me. Which hath no Re-
ference to the original Formation of his Con-
iiitution ; but is a Periphrafis of his being a
thinner from the Womb ; and is as much as to
fay, in plain Language, / am a great Sinner 5
I have contracted flrong Habits of Sin.

For that this is a fcriptural, figurative Way
of aggravating Wickednefs is evident. See
Pfal. Iviii. 3. 'The wicked are ejlranged from the
womb^ they go afiray as foon as they a?'e boniy
telling lies. That is, my unjuft Perfecutors
in ♦S'.Ws Court are exceedingly wicked, cor-
rupt and falfe, addicting themfelves to Lies
and Calumnies, and other vicious Courfes.
Ifai. xlviii. 8i jind wa/t called a tranfigrefjor
from the womb. That is, a very heinous Of-
fender, fet to Iniquity by prevailing Habits
and Cufloms. This is fpoken of the Houle
of facoh^ a national Body ; which teweth

it

Part 11. examined mith Candour. 135

it is a proverbial Speech applicable to Commu-
nities, as well as fingle Perfons.

On the other hand, it is alfo ufed to fig-
nify early and fetded Habits of Virtue, as
y^/^xxxi. 18. For from my youth he [the Fa-
therlefs] was brought i:p with me^ and I have
guided her [the Widow] fro?n my mother s
womb. And probably it is of the ^f&, Import,
Ifai. xlix. i. 'The Lord hath called ?ne from the
womb^ from the bowels of my mother hath he
made mention of my name : and in other
places.

These Texts make the Pfalmi/i's Mean-
ing evident, when he faith, / was fhapen in
iniqidty^ and in fm did my mother conceive 7ne :
Or more juftly, / was born in iniquity, and
infm 77iy mother nurfed me. For who fees not,
'tis an hyperbolical Form of aggravating Sin,
whereby he loadeth himfelf, and flrongly con-
demneth the Impurity of his Heart, and the
Loofe he had given to his own unlawful In-
clinations ? But he no more deiigned to lig-
nify that by natural Generation lie had a Na-
ture convey d to him utterly indifpofed, difablcd,
and appofite to all that is fpiritually good, and
wholly inclined to Evil, than he intended to
fignify, ftridly and properly, that the V/icked
are efiranged from the Womb, and tell Lies as
foon as ever they are born : or than jfob de-
figned to fignify that he was born with the
K 4 Habits

1 3 6 ^he DoBrine of Original Sin

Habits of Virtue, and had been a Succour
and Guide to the Widow from the very Mo-
ment he came from his Mother's Womb.
We eafily fee the Senfe in thefe two lafl
Places ; and what hinders but we may as
clearly fee the fame Senfe in a like Phnife ia
the Text under Confideration ? Shall we in-
dulge unreafonable Prejudices in the Face of
the brighteil Scripture-evidence r

But however you underfland the Text,
you cannot take it in the literal Senfe ; nor
have you any manner of Ground to conclude.,
that it relateth to Adam% Sin. For,

1 . I N the whole Pialm there is not one
Word, nor Hint about Adam, or the EfFedls
of his Sin upon us.

2. It is plain beyond Doubt, that the
Pfalmili is charging himfelf with his own
Sin ; confeffing and lamenting his own per-
fonal Wickednefs before God.

3. But if we take the Words in the liter-
al Ssnfe of our Verfion, then is it manifeft,
that he chargeth not himfelf with his Sin and
"Wickednefs, but fome other Perfen. For if he
was SHAPEN IN Iniqjjity, wc all know
he did not fliape himfelf : and if he was
CONCEIVED IN SiN, that Iic did not con-
ceive himfelf. Therefore, if the Words be

thus

Part II. examijied with Candoti?\ 137

thus underftood, who fees not, that the
Pfalmift throws the whole Load of his Ini-
quity and Sin from off himfelf upon another ?
And upon whom ? — Upon him that fhaped,
and upon her that conceived him.— And who
fliaped him ? — Certainly God, his and our
Creator. And this David underftood per-
fectly well. For he confeffeth, PJal. cx'ix. 73.
Thy hajtds have jajhioned and formed me. And
Pfal. cxxxix. 13—16. For thou haji pojjejjed
my reins ^ thou haJi covered ?}je in ?ny mother s
nvojnb. 1 will praife thee, for I am fearfully and
wonderfully made, — Myfubfance was not hid
from thee, when I was made in fecret, and
curioufly wrought in the lower parts of the earth -,
i. e. of his Mother's earthly Body. Thine eyes
did fee my fubfance yet being imperfeB, and in
thy book all my members were written, which in
continuance were fafioned, when as yet there
was 7ione of them. — Novv^ if God faped him
in the Womb, and if he was then, and there
fldapen in Iniquity, pray, tell me, By whom
was h&fapen in Iniquity F Or to whom muft
his Sinfulnefs be attributed ? Or how could
he with Pleafure refled: upon his Formation,
or praife God, that he was fearfully and won-
derfidly made, if he was made i?i Iniquity, in
the moft miferable and unhappy Condition ;
fiapen and formed with a corrupt Nature, ut-
icj'ly ijidifpofed, difabled, a?id oppofite to all fpi-
ritual Good, a?:d inclined to all Evil ? And
|iow can this be reconciled witli what follows ?

Ver. 60

3 3 B The Dodirine of Original Sin

Ver, 6. Behold^ thou deftreft Truth, or it is thy
Will that we fhouid have Truth in the inward
parts : and in the hidden part thou haji made
me to know wifdom. For fo it (hould be read,
referring to the Senfe of Truth which God
had given David, and which, had he attended
to it, would have direded him to a better
Condud. As if he had faid, " I am amazed
" at my Folly, that I fliould be fo carelefs ;
*^ when I was not ignorant that Thou re-
" requireft us, not to entertain, with the leaft
" Kindnefs, thofe firft Motions which we find
** in our Thoughts and Defires after any
" Evil ; but uprightly to oppofe them : For
" which end Thour haft put a Principle of
" better Motions into ns, and indued me
" with Wifdom j which fecretly checks
" and corredls thofe brutifh Inclinations.'*
[Dr. Patrick'^ Paraphrafe.]

The Inconfiflency arifmg from the former
part of the Verfe is fo glaring, that it is need-
iefs to infift upon the Abfurdity of charging
his Sin, or Sinfulnefs, upon his Mother Vv'ho
conceived him.

But if, after all, you will adhere to the
literal Senfe of this Text for the common
Dodrine of Original Sin, ihew me any good
Reafon why you ought not to admit the liter-
al Senfe of that Text, This is my Body, for
Tranjuhjiantiation f Will you fay, it is abfurd

Part II. exa?nined with-C^ndonr. 139

to fuppofe Chriji fpeaks of his real, natural
Body ? And, J fay, it is abfnrd to fuppofe
the Pfalmijl means his being really and pro-
perly Jhapen in Iniquity^ and concehed in Sin,
Will you fay, the Senfe of, ^his is juy Body^
may be clearly explained by other Scriptures,
where the like Forms of Speech are ufed ?
And, I fay, and have {hewn, that thePfalmi/l's
Senfe may as clearly and evidently be made
out by parallel Texts, where you have the
like kind of Expreffion. Will you fay, Tran-
fubjiantiation is attended with Confequences
hurtful to Piety ? And I will iay, fo is the
common Doctrine of Original Sin. For it is
a Principle apparently leaning to all manner
of Iniquity, to believe Sin is natural to us^
that it is interwoven and ingrafted into our
very Confhitution, from our Conception, and
Formation in the Womb.

The next Proof is.

Job xiv. 4. Who can bring a clean thing out
of an unclean f Not one.

Job is here fpeaking of the common Frailty
and Weaknefs of our Nature, not with regard
to Sin ; but to the Shortnefs and Afflidions
of Life. Ver. i. Man that is born of a ^womanis
of few days^ and fidl of trouble, Ver. 2. He coiueth
forth like a fewer, and is cut down : he fleeth
(ilfo as a fiadow, and continneth not, Ver. 3.

■ And

140 7he DoBrine o/" Original Sin

A?id doji thou open thine eyes uponfuch a one^
^already fo feeble and wretched, ajid bringejl
me into judgment with thee, to add extraordi-
nary Calamities to a tranfitory, perifhing Life ?
Ver. 4. Who can bring a clean thing out of an
unclean ? Not one. 'Tis a Sentence of the
proverbial kind, and ufed to fignify, that
" nothing can be more perfed: than its Ori-
" ginal *. " And therefore, as it fuits all like
Cales, mud be underflood according to the
Subjed: to which it is applied. Here it evi-
dently ftands in relation to our Mortality. As
if he had faid ; Man is born of a Woman :
We fpring from a mortal Stock, and there-
fore are frail and mortal. Then he goes on re-
prefenting, not the Sinfulnefs but, the Mortali-
ty of human Nature. Ver. 5. Seeing his days are
determined^ the number of his months with thee,
— 6. 'TurTifrom him that he may rejl^ Scc. — y,
For there is hope of a tree, if it be cut down, that
it willfprout again, and that the tender branch
thereof will not ceafe.— 8 . Though the root there-
of wax old in the earth,— g. yet through the fcent
of water it will bud.--\o. But man dieth and
wajleth away : yea, man giveth up the ghoji,
and where is he? — ii. As the waters fail from
the fea, and the food decay eth and drieth up : -t
fo man lieth down, andrifeth not, till the heave?H
be no more, they fall not awake, nor be raifed
put of their feep.

If

^ Dr. Patrick^s Paraphrafe.

Fart II. examined with Candour. 141

If it is urged, that, ver. 3. Job fpeaks of
bis being brought info jiidgme?tt with God ;
that this muft be for Sin, and therefore, vef\ 4.
Who can bring a clean things &c. mufl be un-
derftood of natural Pravity : I anfwer j tho'
yudgfnent do relate to Sin, yoX. he is arguing
againft being brought into Judgment, not
from any fuppofed natural Pravity, but evi-
dently from the already weak and mortal
State of Mankind. But fhould it be allowed
to refer to the fuppofed natural Pravity, it
would prove too much to ferve the common
Scheme of Original Sin : For it would prove
natural Pravity is fo far from rendering us fit
Subje(5ls of Wrath, that it may be urged as a
Reafon why God fliould not bring us into
Judgment with him. Doji thou open thine eyes
upon jiich an one^ and hringefl me into judg-
ment "joith thee ? Who can bring a clean thin"'
out of an unclean t

Another Proof is.

Job XV. 14. What is ?nan^ that he Jlmddbe
clean ? and he which is born of a woman ^ that
he Jhould be righteous ? Born of a Woman, is
the Periphrafis of a Man, or it figniheth no
more than a Man. Mat. xi. 11. Verily 1 fay
unto you, among them that are born of women,
i. e. among Men, there hath ?jot rifen a greater
Prophet than John Baptift. Bern of a Woman,
is the fame as a Man. The PhVafe indeed

con-

142 The DoStrine of Original Sin

connoteth and includeth Frailty and Imper-
fed:ion j but is not to be underllood as the
proper Reafon, why Man is unclean and un-
righteous, neither in this Proof, nor that
which goeth before it, yob xiv. 4. For ob-
ferve well, Job and his Friends ufe this man-
ner of Speech in other Places of this Book,
as yob XXV. 4. How then can man be jujilfied
"with God f or how can he be clean that is bom
of a woman? And Job iv. 17. Shall mortal
man be more juji than God ? Shall a man he
?nore pure than his Maker ? Thus they fpeak
of human Imperfedion. Now, if the true
and only Reafon of the Uncleannefs and Im-
perfedion, they fpeak of, had been our deriving
and receiving a Nature corrupted by Adam's
Sin alone, and no other Way ; and if Job
and his Friends had known and believed this ;
then thev ought, in Pvcafon and in Truth,
to have given this as the only and true Reafon
of the human Imperfedion and Uncleannefs
which they mention. But inftead of this,
they turn our Thoughts to a quite different
Reafon, namely, the Uncleannefs and Imper-
fedion of the hidieft and beft of Creatures

o

in Comparifon with God. This is evident.
See yob. xxv. 4..— How can he be clean that is
horn of a woman ? Ver. 5. Behold even to the
moon^ and it fjineth not, in Comparifon of
his Excellency -, yea, the fiars are not pure in
his fight. Ver. 6. How much lefs inan, that is
a worm : andthe fon of ?nan, which is a worm ?

Job

Part II. examined with Candour. j^-^

Job iv. I J. —Shall a man be more pure than his
Maker ^ Ver. i8. Behold^ he puts no truft in
his fervants ; and his angels he chargeth with
folly. " The heavenly Minifters themfelves
" may fail ; for they are not perfedtly wife,
" though they have no Flefli and Blood as
" we have *." Even their Excellency com-
pared to his is defective, their Wifdom Fol-
ly, their Strength Weaknefs. Ver. 19. How
much lefs on them that dwell in houfes of cla\\
&c, " How can we then pretend to Per-
*' fed:ion, who dwell in Bodies of Dirt ;
" &c *." And the Place before us, fob
XV. 14. What is man that hejljoiddbe clean, &c.
Ver. 1 5. Behold, he putteth no truft in his
faints, he cannot abfolutely confide in them
as if they were immutably good *, yea, the
heavens are not clean in his fght. Ver. 16.
Ho-kV 7nuch more abojninable and filthy is man,
in Comparifon of the Divine Purity, who
drinketh ijiiqidty like water ? who is attended
with fo many fenfual Appetites, and fo apt to
indulge them ? You fee the Argument. Man
in his prefent weak and flefhly State, cannot
be clean before God : Why fo ? Becaufe he
is conceived and born in Sin, by Reafon of
Adams Sin ? No fuch thing : but becaufe, if
the purefl Creatures are not pure in Compa-
rifon v/ith God, much lefs a Being fubjed: to
fo many Infirmities as a mortal Man. Which

is

* Dr. Patrick's Paraphrafe.

144 ^'^^ DoBrine o/' Original Siii
is a Demonftration to rac, not only that Job
and [lis Friends did not intend to eftablifli the
Doclrine we are now examining -, but that
they %vere wholly Strangers to it.

The la ft Proof is,

John iii. 6. 7hat which is born of the fefi^
ij JitJJ.^ J mtd that which is born of the Spi-
rit, is Spirit. That which is born, faith our
Saviour, in the Senfe you, Nicodemiis^ fpeak
of, is Flejh. A natural Birth produceth a
mere natural Man. That which is born of a
Woman, or by the willofthefejh, (Chap. i. 13.)
by natural Defcent and Propagation, is a Man,
coniifting of Body and Soul, or the mere
Conftitution and Powers of a Man in their
natural State : but that which is born of the
Spirit, IS born of God {Ch^.}^, \. 13.) into a di-
vine and fpiritual Life ; into the right Ufe and
Application of the natural Powers, in a Life
of Pvighteoufnefs, Godlinefs and Sobriety.
The natural Birth produceth the mere Parts
and Powers of a Man : The Spiritual Birth
produceth a Man landified into the right Ufe
and Application of thofe Pov/ers in a Life of
true Holinefs. This I take to be the true
Senfe of the Text : but do not fee that it
either affirms or implies, that we derive
from Adam^ by natural Generation, a Nature
quite indifpofed, end di fabled to all fpiritual
Good. Certainly that cannot be concluded
trom the Force of the Text \ which, on the

contrary

Part II. examined with Candoiir. J45

contrary fuppofeth that we have a Nature
fufceptible of the beft kind of Habits, and
capable of being born of the Spirit.

REFLECTIONS.

" These Texts fliould prove, that Na-^
" tiiral Generation is the Means of conveying
^'' from our frft Parents to us their Pofte-
" rity, Original Sin, or an utter Indifpofition,
" Difability and Oppofition to all that is
" fpiritually good, and a total Inclination to
" all that is evil. Which furely they do
" not prove : for if they did, then it would
" follow, that Natural Generation being the
" Means of unavoidably conveying all Sin
" and Wickednefs into the World, muft it
*' felf be a fmful and unlawful Thing, and
" ought, in Truth, to have been expreflly
*' prohibited by the Law of God. Whereas
" it is certainly agreeable to the Nature of
" Things, and expreflly either commanded,
" or allowed in Revelation. Gen. ix. i.
" God bleffed Noah and his jbm, and/aid unto
" them^ Be fruitful and multiph. — So far as
" we eat and drink in Sin, it is a Sin to eat
" and drink : And fo far as we axe generated
" in Sin, it mull be a Sin to be generated.

*' Further obferve; Divines, in this

" Argument, muft fuppofe Natural Gene-

" ration, as produdive of the human Race, to

L '' be

<c

<c

146 The Dodfrme c/" Original Sin

** be a Caufe diftindl from the Power and
'* Operation of God. Which is a great
'* Miflake. For however the Will of Man
*' may be concerned in Natural Generation^
'tis certain we produce one another juft as
much as the Oak produces the Acorn.
The Adion of Man is appointed for wife
*' Reafons, but the proper Production of a
*' Child is undoubtedly from God. So we
** eat Food ; but it is the Power of God
*' under certain Laws and eftablifhed Rules
" which digefts it, and diftributeth it through
" all the Parts of our Bodies. Now, if God
** produceth the Fcetm, it is he that giveth it
" its Difpofitions, and confequently implant-
" eth Sin in it : which is abfurd."

Prop. The Fall brought unto Mankind the
Lofs of Connnunion with God.--^-

Sense. Communion Is friendly Converfe
or Fellowfhip with God j when he declareth
his Will to us, or vifiteth our Spirits with his
kind Influences, and we addrefs ourfelves to
him in Prayer, or any other A6t of Worfhip.
Now by the Fall, i. e. by Adanis firft Tranf-
greffion, it is here affirmed, that all Man-
kind loft Communion with God; that is,
I fuppofe, all friendly Intercourfe was cut off
between God, and not only Ada?n^ but alfo
all Men that Ihould defcend from him.

Proofs.

Part II. examined with Candour. i^j

Proofs. Gen. iii. 8, lo, 24. Ver. 8. ^nd
they heard the voice of the Lord GOD walking
in the garden in the cool of the day : and Adam
and his wife hid themfelves from tloe prefence of
the Lord GOD among the trees oj the garden.
Ver. 10. Aiid he faid^ J heard thy voice in the
garden : and I was afraid becaife I was naked .*
and I hid my f elf

Adam and his wife ^ when they heard the
Voice of God, hid themfelves from him,
whom they had before met, probably, with
Delight. The Reafon of which Adam giveth,
ver. 10. namely, becaufe they were afraid.
Guilt made them both afliamed and afraid. But
as that Guilt was their own perfonal Guilt,
fo the Fear that attended it was their own
perfonal Fear ; as I have fliev/n upon this
Place, Fart I. But here is no Intimation
that their Pofterity alfo loft Communion with
God, nor indeed any thing ipoken of their
Pofterity. No doubt Adam and Eve by their
Sin forfeited Commimion with God^ &c. but
it could be only for themfelves, and not for
their Pofterity, who were no vv^ays guilty of,
or acceifary to, their Tranfgreftion.

But God did not take the Forfeiture at
their Hands ; for, to fay nothing of the gra-
cious Indmations intermixed with the Sen-
tence itfelf, no doubt Adam and his Wife had
L 2 frequent

<i-.

148 The DoSlrme of Ongm2i\ Sin

frequent Communion with God in the Ordi-
nances of Religion ; feeing in the very next
Chapter we find Cain and ^^ei engaged in an
Adl of folemn Worlhip ; which the latter fo
rightly performed, that the Lord had refpeB
unto him and to his Offering. And if Cain was
not accepted, it was not becaufe he had loft
Communion v/ith God on account of his
Father's Sin, for that would have equally af-
fected Ahel and his Sacrifice, but becaufe he
did not do well. The Fault was in himfelf.
Gen. iv. j. And at fun dry Times God ap-
peared to the Patriarchs and Prophets, and
they had Communion with him without any
Fear. And at length the Son of God came
into the World, and fpake unto us the
gracious Things of the Gofpel j and ftiil fpeak-
eth to us by his Word and Spirit ; and Fel-
lowfliip with the Father and the Son, bleffed
be God, is a happy Advantage to this Day to
all who are wife to underftand and improve
it. So that as we could not juftly, by Adani^
Sin, lofe Communion with God, it is true,
in Fadl, that we have not loft it.

If you fay, this is owing to the Mercy of
God in the Redeerner, which rejloreth us to what
we lofi in Adam : I anfwer, The Scripture, (as
I have fhewn, Fart I.) faith, that all we loft
in Adam was that Life which ceafeth when
we leave this World ; and that all that God's
Grace doth for us in Chriji^ to repair that

Lofs,

Part II. exammcd ivith Candour. 149

Lofs, is raifing us up at the la ft Day. And
therefore Communion with God is either the
fame Grace, which was vouchfafed to Adam,
continued to us : Or, if there be any thing
extraordinary in it, it belongeth to the Re-
dundancy of Grace, which overfioweth above
and beyond the Confequences of Adam\ Sin,
and hath no Relation to any thing we loft by
it. However, this Text, where there is no
Mention made, nor Intimation given of
Adam% Pofterity, doth not prove that they,
(fuppofing they were to have a Being, and to
defcend from him) loft Communion with
God for his Sin, though 'tis true he did for-
feit it for himfelf.

Ver. 24. ^0 he drove out the man : and he
placed at the eaji of the garden of Eden ^ cheru-
bims, atid a faming fword, which turned every
way, to keep the way of the tree of life.

The 'Tree of Life can, with any Shew
of Truth, be confidered only as either a Pledge
and Sign of Immortality, or as a Means of
preventing the Decay of the human Frame in
Innocence 3 in which refped it could be of no
Ufe or Significancv to Man now doomed to
Mortality. And being alfo condemned to a
laborious Life, it was fit he fliould be baniflied
out of the Garden to the common, and lefs
fruitful Ground. This Text, in both Parts,
liath immediate Relation only to the Dura-
L % tion

150 The DoBrine of Original Sin

tion of Man's Life, and his outward Condition
in the World ; and therefore is no Proof of
Mankind's loiins; Communion with God.
Nor, for theRcafonjuft now given, can any
fuch Proof poffibly be produced, any farther
than as Men, by their own perfonal Wicked-
nefs, cut thcnifelves off from the Love and
Bleffine of their Creator.

"t>

Prop. 'The Fall brought upon Mankind-

God's Difpleafure and Ciirfe, fo as we are by
Nature the Children of Wrath.

Sense. By Adam\ one Tranfgreffion, and
for no other Reafon, all Mankind became
fubjed: to God's Difpleafure and Curfe.

Proof. Ephef. ii. 2, 3. This we have con-
fidered before.

REFLECTIONS.

" How Mankind, who were perfectly in-
" nocent of Adajri^ Sin, could for that Sin,
" and upon no other Account, be juflly
" brought under God's Difpleafure and Curfe,
" we cannot underftand. But, on the con-
" trary, we do underfiand, and by our
" Faculties mufl: neceffarily judge, accord-
" ing to all Rules of Equity, it is unjuft.
" And therefore, unlefs our Underftanding,
" or Perception of Truth, be falfe, that is,
*' unlefs we do not underftand w^hat we do
- underftand 5 or underftand that to be true,

** which

Part II. examined with Ca?idour, 15T

which other Minds underftand to be falfe,
/'/ miift be unjiift. But if Underftanding
clearly difcerning its Objed:, were thus
various, then it would be no Underftand-
ing in fome Beings or other. For inftance ;
if my Underftanding difcerneth that twice
two is equal io four ^iwd another underftand-
ing difcerneth that it is equal tofourteen^xhtn
either his or my Underftanding is no Un-
derftanding 'j i. e. either he or I do under-
ftand what we do not underftand ; which
is abfurd. Therefore Underftanding can-
not be various, but muft be the fame in
all Beings as far as they do underftand.
And therefore if we underftand, that it is
irnjuji^ that the Innocent fhould be under
Difpleafure, or a Curfe, (and we fee it
very clearly, as clearly as we fee that thai
which is J is J or that which is not^ is not)
then God underftands it to be fo too.

" And pray, confider ferioufly what a
" God he muft be, who can be difpleafed
" with, and curfe his innocent Creatures,
" even before they have a Being. Is this
" thy God, O Chrijiian t But fo far is
" God from curfing his innocent Creatures,
" that he hath not only turned the Sentence
*' of Mortality into a general Good ; but
" hath alfo fupply'd a fuperabimdance of
" Grace in his Son. And I will be bold to
" fay, that neither from Ephef.n. 2, 3. nor
L 4 " from

152 'The DoBrine o/' Original Sin

" from any other Scripture, can the Propo-
" fition be proved."

Prop. The Fall brought unto Ma?2kmd

God's Difpleajiire and Curje, Jo as we are by
Nature — bond Slaves to Satan. —

Sense. By Adani?> one Tranfgreffion, and
for no other Reafon, Men, every Man, and
all Mankind are become Bond-Jlaves to the
Devil ; that is, he reigneth over us, governeth
us, and w^orketh in us.

Proof. 2 Tim. ii. 26. And that they may
recover the mf elves out of the S^tare of the Devil
who are taken Captives by him at his Will.

Speaking, I fuppofe, of any of the un-
converted Gentiles^ who oppofed themfelves
to the Gofpel, and were fliil under \kiz power
of darknefs^ and lived, according to the prince
of the power of the air ^ the fpirit that wrought
in them, the children of difobedience^ Ephef.
ii. 2. But this their Servitude to Satan is nei-
ther here, nor in any other Part of Scri-
pture, afcribed to yldafns Sin, as the Caufe
and Reafon of it ; but always to the Wicked-
nefs, filthy Lufts, and Idolatry in which the
Gentiles lived.

Bu T obferve ; the Claufe, who are taken
captive by him at his Will^ is ipoken not of the

DeviL

Part II. examined with Candour. 1^3

Devil J but of the fervant of the Lord, ver. 24.
And, at his Will, is not the Will of the Devil,
but of God. For thus, I doubt not, the
Place {hould have been render'd. Ver. 24.
^he feriiant of the Lordmujl be — patient, in
meeknefs inftruBing thofe that oppofe themfehes :
if God peradventure will give them repent-
ance to the acknowledging of the truth ; ver. 26.
and that they may recover them/elves out of the
Jhare of the Devil, i^coyp»i^im being caught [to
life] fy him vtt" avth, [by the Servant of the
Lord,] «f TO iKwa ^£A«/xct, to the Obedience of
bis [God's] mil.

This, I think. Is the genuine and un-
doubted Senfe of the Text. For any Greek
Scholar, that can only look into his Lexicon,
will fatisfy you, that the Word Zctyp^u never
fignifieth to take captive, or catch either Men
or Beafts to kill and deftroy them : but it
always fignifieth to revive, to bring to Life,
to reft ore ; and when applied to War or Hunt-
ing, fignifieth to take with a Defign to pre-
ferve, and keep alive : not as Enemies taken
for Bonds, or for Death, but as Captives re-
deemed for Life and Liberty * : And is here
very elegantly, and emphatically oppofed to
the Devil's enfnaring Souls to Defi:rud:ion, as
the Adl of God's Grace, and the Minifi:ry of

the

* Zcoype, Arpg^ ws, <rt/ S"' a^tctJ'i^Ai A'yrotya.. lAIAA. ^-

154 '^^^ DoBrine of Original Sin

the Gofpel, catching them out of his Hands,
(that is, bringing them out of Error and
Wickednefs) in order to retlore them to Life
and Salvation. And with the fame Force and
Elegance it is applied to Peter s catching of
Men by the preaching of the Gofpel. Luke
V. lo. Henceforth et\'^^K'7t'6z ztjv} ^coyfcov, thou fialt
catcht Men, namely, unto Life, and Salvation :
for that is implied in the Force of the Word.
And thefe two are all the Places where the
Word is ufed in the New Teflament.

This Obfervation, in a great Meafure,
deftroyeth the Strefs of the Proof. But in
no Senfe that can be put upon the Place con-
fiftently v/ith other Scriptures, can it be made
to prove, that for Ada?ns Trangreffion, all
we, his Pofterity, who are quite innocent of
that Tranfgreffion, are fubjedted to the Bond-
Slavery of Satan. For who but God fhall
give that impure Spirit Licence to domineer
and tyrannize over us ? And what a ftrange
Inconfiftency muft ^lat be in the Divine Dif-
penfations, and in the Scriptures, if it can be
made appear from them, that God hath (for
no Fault of ours certainly, but only for Adani^
one Sin) put us all into the Hands of the De-
vil, into Subjedion to his Will and Domi-
nion J when at the fame time it appears, from
all Parts of Scripture, that God hath been
providing, from the Beginning of the World
to this Day, various Means and Diipenfations

to

Part II. exammed with Candmr. i^^

to either preferve, or refcue Mankind from
the Devil, that is, from Error and Wicked-
nefs ? It is no Objedlon to this, that Satan is
permitted to tempt us. For he was permit-
ted to tempt our firlt Parents in Paradife be-
fore they finned ; and therefore his Permiffion
to tempt us is not the Confequence of AdarrC^
Sin, but the Appointment of God our Creator
who alone is wife, and who alone hath a
Right to appoint our Trials. And we know
that Satan hath no Power to feduce or tyran-
nize but what we ourfelves give him by volun-
tary Compliance and Subjed:ion to Sin ; and that
if we refijl him, he will, he mu.^ fee from us.

Prop. "The Fall brought unto Mankind —
God's Difplcafure and Curfe, fo as we are —
jujily liable to all Punijhments in this World, and
that which is to come.

Sense. By Adam's one Sin and Tranfgref-
fion, and for no other Reafon, all Mankind
are juftly liable to all Punifiments in this
World, fpecified in the next Propofition, name-
ly, either i?iward, as Blindnefs of Mind, a re-
probate Senfe,fro?2g Deliifeons, Hardnefs of
Heart, Horror of Confcience, and vile Affect-
ions : Or outward , as the Curfe of God upon
the Creatures, and all other Evils that befal
us in our Bodies, Names, Eftates, RelatiojiSy
Employments, together with Death itfelf And
not only fo, but we arc alfo for Adam"?, one

Tranf-

156 The DoBrlne 0/" Original Sin

Tranfgreffion jujlly liable to the Ptmijhme?jts of
the World to come, fpeciiied in the next Pro-
pofition but one, namely, everlajiing Separa-
tioftfrom the comfortable Prefence of God, and
mofi grievous 'Torments in Soid and Body with-
out Inter mijjion in Hell-fire for ever.

Proofs. Gen.n. ij. — For in the day that
thou eat eft thereof thou fait fur ely die. This
Text proveth that Adam by eating the for-
bidden Fruit, in Difobedience to God, forfeit-
ed his Life. See Fart I. But as to his Pofle-
rity, it will be very difficult to {liew it proveth
any thing at all j excepting, tliat if Adam had
adtually loft his Life immediately upon his
eating the forbidden Fruit, he would have
had no Pofterity.

Lam. iii. 39. Wherefore doth a living man

complain, a man for the puniftoment of his [own]

Jins ? Not Adam's one Sin. For furely he

might juftly complain if punifhed for Sins not

his own.

Rom. vi. 23 . For the wages of fin is death.

An awful Truth indeed. But then the Apo-
flle evidently fpeaks, not oi Adam's one Sin, but
of the perfonal Sins in which the Romans had
lived. Vcr. 19. As ye have yielded your mem-
bers fervants to imcleannefs, and to iniquity, &c.
Ver. 20. For when ye were the fervants, or

Slaves,

Part II. examined unth Candour. jej

Slaves, of 'Jin, &c. Ver. 21. What fruit had ye
then in thofe things whereof ye are now afiamed?
^For the end of thofe things is death. — Ver. 23.
For the wages of AX fin is death. He is clearly
fpeaking of the finful Lufls and Courfes in
which they had lived ; which he flieweth,
according to the Nature and true Demerit
of all Sin, had a Tendency to Death. But
what is this to Adanis Sin, or its EfFeds
upon us }

Mat. XXV. 41, 46. TJoen fiall he fay alfo
unto them on the left hand. Depart from me ye
cur fed into ever lafting fire, prepared for the devil
and his angels. Ver. 46. And thefe fiall go
away into everlafling pimifmnent : but the
righteous into life eternal.

An D thefc JJoall go away into everlafiing
punijhment : But for what Caufe ? For Adam's
one Sin ? No. Moft plainly and infallibly,
not for the Sin of Adam ; but for their own
perfonal Iniquity, which JESUS, the holy
and faithful Witnefs, expreflly fpecifieth, ver,
42, 43. /, in the Perfons of my Servants, was an
hungred, and ye gave me no meat : I was thirfly,
and ye gave me no drink : I was a f ranger, and
ye took me not in : naked, and ye clothed me not :
fick and in prifon, and ye vifited me not, Sec.
Not for the Sin of Adam, but manifeftly for
their want of Benevolence, Love and Com-
paffionto their Fellow-Creatures, are they con-
demned.

1 58 77je DoSirme of Original Sin

demned. Behold the Force of Prejudice, and
the great Evil of blind Refignation to Schemes!
Is it polTible any one can mi flake this Scri-
pture ? Is there any apparent Difficulty in it ?
and yet it ftands here applied to a Purpofe quite
different from its plain and obvious Senfe. In
vain hath JESUS brought the Dodrine
of Life from Heaven, and lodged it in his
Word, if Men, through Carelefnefs, or fome-
thing worfe, will thus wreil; and pervert what
he hath taught. For thus the Scriptures are
rendered ufelefs to at leaft the Generality, and
a dark Veil is drawn over thofe Principles
which fhould be their Purity, Stedfaftnefs
and Joy ; and by palpable Mifreprefentations
the Bible becometh unintelligible, and, in ef-
fedl, is taken out of their Hands. I hope,
my Friend, you have all along obferved the
Difference between the Truth and Error j but
here the Darknefs and the Day appear in their
Extremes. The glorious Lo r d of Life teach-
eth in the Texts above quoted, . that Want
of Love, Compaffion and Benevolence to-
ward our Fellow- Creatures will exclude us
from the Kingdom of Heaven, and fubjed:
us to fevere Puniihment from God, who is
Love. A Truth perfectly Divine and Ration-
al, exa6lly fitting our Circumftances, and very
powerful to promote univerfal Love, and
Benelicence in our prefent State, and to qualify
us for Exaltation and Enjoyment in a better
World. But lo ! Men have folemnly pointed

out

Part II. examined ijoith Candour. 159

out thefe Texts to prove, that CHRIST
will, or may juftly, condemn us to all Tor-
tures of Body and Mind in Hell-fire without
Intermiffion to all Eternity, only for one Sin
committed Thoufands of Years before we
had a Being, without taking into the Account
any of our own perfonal Iniquities. This is
perfectly aftoniiliing ! Surely the heavenly
Rule of our Faith fhall not always be thus
trampled upon.

Another pretended Proof is,

Jude 7. Even as Sodom and Gomorrah, and

the cities about them in like manner giving them-

f elves over to fornication, and going after fir ange

flejh, are fet forth for an example, fnjfering the

vengeance of eternal fire.

They fiiffered the Vengeance of eternal Fire,
as thofe Cities were deftroy'd with Fire and
Brimftone from Heaven, beyond a Poffibility
of being ever rebuilt or inhabited. And where-
fore did they fuffer this Vengeance? For
Adam's Sin ? No : For then it mig-ht have
been innidled with equal Fitnefs upon any
other, even the mofl: virtuous City. Not
for Adam's Sin did they fuffer this Vengeance ;
but for their own worfe than beaftly Wicked-
nefs; their Fornication and Sodomy, men-
tioned in the Text as the only Caufe of their
Deflrudtion.

RE-

1 60 I'he Do5f?ine of Original Sin

REFLECTIONS.

" The whole of this Propofition, except-
" ing temporal Evils, and Mortality (which
" yet are no Punifliment upon us for Adam's,
" Sin) certainly hath no Foundation in Scri-
" pture. I have no Inclination to expofe it,
" in all its frightful Confequences. How
*' highly injurious it is to Divine Juftice any
" one may fee. But give me leave to
" commiferate the miftaken Many, with
" whom fuch Points as thefe pafs for Articles
" of the Chriftian Faith. Their Eyes are
" covered with a thick Cloud of Error, and
" the All-perfe(5t Goodnefs of God, which
" iliould be their Joy, and Life, is thereby
" intercepted from their View j or appeareth
" quite deformed : and they fit aftonifhed in
" the gloomy Cave of Superstition,
** haunted with caufelefs Fear, Terror and
" Defpair, and refounding with the horrible
*' Murmur of Blafphemy."

The two remaining Proportions in the
Catechifm, which I have alreadv mentioned
and tranfcribed, declare and fpecify what are
Punishments of Sin in this World, and that
which is to come, and there are Texts annexed
to the feveral Parts by way of Proof. But
you may eafily fee they are all mifapply'd

as

Part II. cxamhicd with Candour. 1 6 1

as to Admn^ Sin, and its Effed: upon us,
(except Gen. iii. 17. which fpeaks of the CuiTe
upon the Ground, ^c?) the feveral Inftances
of Pcnidinient evidently relating io perjanal
Wicked nefs, which in the feveral Texts is
diftindlly mentioned ; and therefore I (liall
refer them to your own Perufal.

Thus we are got at laft to the End of
this Part of our Inquiry, in which I am con-
fcious I have a(fled uprightly and impartially.
I do not know that I have concealed, diminifli-
ed, magnified, wrefled, or perverted any thing 5
but, to the bed of my Judgment, have
given you the true and full Senle of every
Text, fo far as it relates to the prefent Con-
cern, without any artful Colourings, as honed-
ly and plainly as I can. And thofe are the
principal Texts alleged to explain and fup-
port the common Dodlrine of Original Ein.
But I cannot fee that we have advanced one
Step further than where we Vv^ere at the
Conclufion of the firft Part ; namely, that
the Confequences of Adani\ firft Tranfgref-
fion upon us are Labour, Sorrow, and Mor-
tality ; and, for ought that appears, fo far,
and no farther, our Faith upon this Article
of Religion fhould extend.

But yet I have not done v/ith the Sub-

je(5t. Objedlions are to be anfwered^ and

M you

i62 The DoBrine o/" Original Sin, (^c.

you are free to propofe any you tliink
material : And then the Schenae of Reli-
gion, with which this Doctrine hath been
interwoven, is to be adjufted : And thefe
Things will iinifh my original Defign.

No R wi C Hj
Decemb. 31.

1735-

The End of the Second Part.

THg

THE

Scripture - Dodr ine

O F

ORI GIN A L S I N

PROPOSED TO

Free and Candid Examination.

PART III.

Wherein ibme Objedlions and Qoeries are
anfwered, and the Connection of the Do-
d:rine of Original Sin, with other Parts of
Religion, particularly Redemption and
Regeneration, is coniidered, &c.

Mal. ii. 10. Have we not all cue father^

hath not one God created us .^
Job xxxi. 15. T)id not he that made me in the

womb^ make him, my Servant ? and did not

one Jajhion us in the womb ^

THE

Scripture -Do£trine

O F

ORIGINAL SIN

PROPOSED TO

Free and Candid Examination.
PART III.

[E have examined all the Texts
we can find which do certainly
fpeak of the Confequences of
Adams Sin upon us, and the
principal of thofe other Texts,
which have been fuppofed by Divines to belong
to that Point. Let every Man judge freely,
foberly and impartially. For myfelf, I de-
clare, I fee no fufficient Ground for believing
M 3 more

1 66 Tloe DoBrine of Original Sin

more than this ; That in Confequence of
Adam'^ Sin, he and his Pofterity were adjudged
to Labour, Sorrow and Death : and that
thereupon a new Difpenfation, abounding with
Grace, was erected in a Redeemer.

But you may afk.

Object. I. Are we not in worfe moral
Circunijlances than Adam was .? I anfwer,

I. If by moral Circiimjlances the prefent
State of Religion and Virtue in the World be
intended, it is certain the moral Circum-
ftances of Mankind, fince the time Adam
iirfl turned into the Way of Tranfgreffion,
have been very different from a State of In-
nocence. So far as we can judge from Hifto-
ry, or what we know at prefent, the greateft
Part of Mankind have been, and ftill are, very
corrupt, though not equally fo in every Age
and Place. But this is not the Fault of their
Nature, no more than Adam's firft Sin was
the Fault of his Nature ; but occafioned, as
his Tranfgreffion was, by the Abufe of it, in
proftituting Reafon to Appetite, or refigning
it to a wrong Diredion ;. whereby, as he de-
parted from God, and violated his Law, fo
his Pofterity, in procefs of Time, have funk
themfelves into the moft lamentable Degrees
of Ignorance, Superftition, Idolatry, Injuftice,
Debauchery, G?c. And I allc, Whether it

be

Part III. examined with Candour. 167

be right the World fhould be reformed from

this Corruption ? Yes, undoubtedly. —

But, according to the Scheme we are con-
fidering, a corrupt Nature will, to the End
of the World, remain in every Man fo
long as he liveth : Confequently, the Reform-
ation of Mankind muft be impracticable
with regard to the impure Spring of all Wick-
ednefs. Nor doth it much mend the Matter
to fay, God hath commanded Men to repent and
rejorm^ and appointed Means to be life d for that
"End. For if all Men are by Nature utterly in-
dijpojed, difabled, and oppofite to all spiritual
Good^ and wholly inilmed to all Evil continually,
they can be in no Capacity of ufing the
Means of Amendment j and confequently no
Man is obliged to attempt the Reformation
of the World j nor any, except Adam, blame-
able for whatever Wickednefs is in it, feeino;
it proceeds from a Caufe fublifting in natural
Neceffity ; a Caufe which depriveth us of the
Power of helping ourfclves ; and a Caufe
which, as we cannot, fo God will not totally
remove in this Life. But,

II. If by moral Circumftances be meant,
the Provifion and Means God hath fiirnijhed for
our fpiritual Improve?nent , the Apoftle, Rom.
V. 15, 17. expreflly affirms, that in Jefus
Chriji God hath given us an abu?jda?ice of
Grace. And as this is always reprefented as
an additional and extraordinary free Gift m

M 4 ' the

1 68 ^he DcSirine ^p/' Original Sin

the new Difpenfation, we may truly conclude,
that with regard to the Provifiofi and Means
ivhich God hath jupplyd in Chrift, our moral
Circumftances are more advantageous for fpi-
ritual Improvement than Adams were before
he Onned. For which we are bound to give
Thanks to the God and Father of our Lord
and Saviour Jefiis Chrifi.

III. But if by moral Circtimjlances we
mean 7noral Abilities^ or me?2tal Powers^ the
Queftion v/ill be, Whether our Faculties be
now as found and fit for right Adion, as
Adam's were before he finned ? To which I re-
ply, The Scriptures no where compare our Fa-
culties with Adam's. I do not remember any
one Place in all the Bible where the Capaci-
ties of our Minds are faid to be either better or
worfe, larger or narrower than Adam's were.
Nor do I know how we can make a Judg-
ment upon this Cafe, but by comparing the
A(5ls which Adam performed in his State of
Innocence, with what Men have fince been
capable of.

The firfi: A&. of Adam is his drefilng or
keeping the Garden of Eden y Gen. ii. 15. For
wc will fuppofe, that, as God put him into
the Garden of Eden for that End, he was
obedient to tlie Divine Will, and was dili-
gent in cultivating and ordering that pleafant
Spot of Ground. And this, for ought I know,

any

Part III. examined with Candour. 169

any of his Poflerity, in the PolTeffion of com-
mon Underflanding, might have done as well
as he.

Another oi Adam's Ads was, his giving
Names to all the Creatures, Gen. ii. 19. This
may be confider'd as an A(ft of Dominion
over them. Adam, as Lord over the infe-
rior Creation, by Divine Grant, gave what
Names he pleafed to all Beads and Fowls.
But it doth not appear, that in this he fhew'd
any extraordinary Penetration into their Na-
tures, or that he could judge more truly of
their various Qualities than we can : For,
that the Names he gave truly exprefled the
feveral Qualities of the Creatures, is a mere
Fidtion without any Foundation in Scripture
Hiftory, or the Scripture Names of Ani-
mals in the original Hebrew ; if that be
the Language Adam fpake. But if Adam\
Language be loft or doubtful, then the Ar-
gument for his fuperior mental Abilities, taken
from the Significancy of the Names he gave
the Creatures, is loft or doubtful. And have
not many of his Pofterity given Names to the
Creatures as well as he ? and, for ought ap-
pears, as fignificant as his ? Creatures have
Names in all Languages, and moft of them
quite different from thofe which Adam gave.
Which Names muft have been originally in-
vented and impofed by fome Men or other.
And therefore in this alfo we neither find he

had

I JO 7he DoBrine of OngmsX Sin

had any Capacity fuperior to us, or that it
was a Work he only could perform.

Perhaps another of Adarns A6ls may be

imply'd in that Claufe, ver. 20. But for

Adam there was 7iot found an help-meet for him,
Suppofing that upon a Review of the Creatures,
the Lord God put it to Adam to fay, If
he judged any of them fit to be the Com-
panion and Partner of his Life? and that
Adam anfwered in the negative, That none
of the brutal Kind was a Match for his Na-
ture, I do not fee but any Man in his
right Senfes would have given in the fame
Anfwer.

When the Lord God brought his Wife to
him, he owned fhe was hone of his bones ^ a?id
fefh ofhisfefi^ and called her woman, ov fhe-
man J becaufeyZi^ was taken out of man. Gen. ii.
2-^. Here it is fuppofed that Adam knew the
Woman was taken out of his Body, and for
that Reafon acknowledgeth fhe was bone of
his bones, &c. another Self, of the fame Make
and Conftitution with himfelf, and therefore
fit to be the Afibciate of his Life. In which Sen-
timent all his Pojfterity in all Generations have
concurred ; which is Evidence enough, that
moft, or all of them, would have thought
the fame Thing in the like Circumftances.
Bat how came he to know that the Woman
was taken out of his Body ? Anf Seeing the

Scri-

Part III. examined with Candour. 171

Scripture doth not afcribe this to any extraor-
dinary Knowledge or Sagacity in Adam^ it
feems moft reafonable to fuppofe, that the
Lord God told him either before or after the
Operation (for under it he was in a deep Sleep)
that he either would take, or had taken, the
the Woman out of his Side.

The 24th Verfe; Therefore JJoall a man
leave his father and his mother^ andfhall cleave
unto his wife, &c. are the Words, not of
Adam, but of God. So our Saviour tells us.
Mat. xix. 4, 5. Have ye not read, that he which
made them at the beginning, made them male
and female ? and faid, [he that made them
faid] For this caufe fiall a man leave father
and mother, a?id Jhall cleave to his wife : and
they twain fldall be one flejh.

The next Ad: of Adam recorded in facred
Hiftory is, his eating the forbidden Fruit:
Which was a Violation of the exprefs Com-
mand and Covenant of God, whereby he
knew he made himfelf liable to the Punifh-
ment of Death, if the Word of hi? Creator
was worthy of any Regard. And furely this
is no Evidence of fuperior moral Abilities j
but of the contrary. What his ^f«^/ Tempt-
ation was we do not know. The Scripture
only faith, T^he woman gave alfo unto her huf-
band with her, and he did eat. Gen. iii. 6.
But if his Temptation was of the fame de-
gree

172 The DoBfifje (?/" Original Sin

gree with that of Eije, or even fuppofing it
had fome additional Force beyond her's j I
leave you to judge, whether fome, if not
many, of his Poflerity, have not overcome
Temptations more violent than his ? And
whether, for inftance, yoJeph\ refifting the
Solicitations of his Miilrefs ; Mofes his refufmg
to be called the fon of Pharaoh's daughter^ and
chiifing rather to fiiffer a-ffiiSlion with the
people of God J than to enjoy the pleafures of fin
for ajeafon, Heb. xi. 24. and ejieeming the
reproach of true Religion greater riches than
the treafiires of Egypt F whether the brave
and bold Refufal of the three young Men,
Dan. iii. to worfhip Nebuchadnezzar?, golden
Image, when they knew they fl^^ould in a
dreadful manner be burnt alive in a fiery Fur-
nace if they did not ? or whether Daniel'^ fe-
folving rather to be torn in pieces by fierce
Lions, than to forbear, or even conceal, the
Worfhip of God for one Month of his Life ?
Dan. vi. 7. I leave you, I fay, to confider,
whether thefe Men, and many others, have
not exhibited a Virtue, a Faith in God, and
fieady Adherence to him, far fuperior to any
thins v/e read or know of Adam, even in his
moft perfed: State ?

You will fay, the Grace of God ftrengthened
and afjifted thefe Mm. I reply, that all the Fa-
culties and Helps tliat Adam had, and that
ive have, are wholly from the Grace or

Good-

Part III. examined with Candour. 17?

Goodnefs of God. He had no Powers nor
Advantages from himfelf any more than we :
and therefore this doth not alter the State of
the Argument ; but it will ftill be true, that
if God hath furnifhed any Powers to any of
Adam?> Pofterity to perform a Holinefs fupe-
rior to his, even though he did not favour
Adam with thofe Powers ; it will, I fay, be
true, that the fpiritual Strength of fuch of
Adam's Pofterity is fuperior to his ; and for
this very Reafon too, becaufe God hath given
them larger Communications of his Grace
than he gave to him.

These are all the Ads of Adam by
which we can form any Idea of his natural
Capacities, or moral Abilities before hisTranf-
greffion. And now let any Man foberly
weigh and fee, whether there be really in
Revelation any Ground for exalting his Na-
ture to fuch an extraordinary Degree of Puri-
ty and Strength as that to which Divines
have raifed it ; who have affirmed, all his
Faculties were eminently perfedl, and entirely
fet to the Love and Obedience of his Creator ;
his Knowledge exceeding clear, and extenfive j
his Will in full Power and Inclination to do
God's Will, and his Affections perfedly
tuned to the Love of that which is fupreme-
ly good J with fuch like Encomiums. As if
he were of a much nobler, and more exalted
Kind than we 3 and as if we, compared to

him,

1 74 ^^^ DoBrine of Original Sin

him, were a Race of forry, diminutive
Wretches. And yet thefe fame Men, which
is very odd, all of a fudden, while they are
afcribing fuch great Things to Adam, fuppofe
him immediately, in Contradiction to the ex-
prefs Prohibition of his Maker, guilty of the
vileft A(5t that ever was committed under the
Sun , being, according to their Schemes, the
Root, Caufe, and Reafon of all the Sin,
Tranlgreffion, Apoftacy, Rebellion, and Cor-
ruption, that ever hath yet been, or Ihall
hereafter be in the World.

Object. II. But the Affembly of Di-
vines affirm, and quote the Texts under-ijien-
tioned to prove, that Adam was created after
God's own Image °, in Knowledge p, Right-
eoufnefs, and Holinefs '', having the Law of
God written in his Heart ', and Power to
fulfil it ^. And will you fay, that his Poferity
are made in the fame Image of God? • See

the Affembly s larger Catechifm,

° Gen. i. 27. p Col. iii. 10. 1 Ephef. iv. 24.

' Rom. ii. 14, 15. * Eccl. vii. 29.

Answ. That Adam was created after God's
own Image, is truly proved from Gen. i. 27.
So God created man in his own image, in the
image of God created he him. But whatever be
the Meaning of the Image of God m this Place,
no Reafon can be given why it fhould not
have the fame Senfe in Gen. ix. 6. JVhofo

fied--

Part III. examined with Candour. 17^

fieddeth maris bloody by man Jhall his blood be
jhed : for in the image oj God 7nade he t?jan ;
or, he ha til made Man. And if this, that
God made Man in his Image ^ was in Noah\
Days, when the World had ftood 1656 Years,
a good Reafon for puniOiing Murther with
the Death of the Murtherer, and will con-
tinue a good and true Reafon to the end of
the World ; then it followcth, that Men in
Noah's Days, as well as Adam^ were made
in the Image of God, and alfo that they were
to be made in the fame Image to the end of
the World. Otherwife ; if Men were not in
Noah's Time, and in all Generations, made
in the Image of God, this would neither then,
nor in any future Time, have been any Rea-
fon at all for puniiliing the Murtherer with
Death ; feeing it would hold good only in
Adam's Cafe, who alone was made in the
Image of God : But would not hold good in
the Cafe of any of his Pofterity, upon Suppo-
fition they were not made in the Image
of God. Therefore if Gen. i. 27. proveth
that Adam was made in the Image of God,
Gen. ix. 6. proveth that his Pofterity alfo are
made in the fame Image, whatever that Image
be. Accordingly 'tis laid, Gen. v. 3. That
Adam begat a Son in his likefiefs^ after his
image ^ i. e. He begat a Man like himfelf,
having the fame Nature, which God had
given him. Our Tranflators add, in his own
likenefs \ and it hath been underftood to refer

to

176 Tfoe TioBrine o/' Original Sin

to fome Likenefs or Image befides that Image
ill which God created him. But that is mere
Suppofition, and cannot be concluded from
the Senfe of the Words, which ftand thus in

the Original, and he begat in his likenefs^

in his image.

The two following Texts are brought by
the Affembly of Divi?tes to prove and explain,
what the Image of God was, in which y^dam
was made.

Col. iii. 10. ^J have put on the new tnaUy
which is renewed in knowledge [i. e. the
Acknowledgment of the Truth] ajter the
image of him that [hath] created him [i. e. the
new Man. For, Ephef ii. 10. We are God's
workmanjhipy created in Chriji Jefus^ by the
Difpenfation of Wifdom and Grace in Chrift
Jefus, unto good works?^ And,

Ephef iv. 24. And that ye put on the new
man, which after [the Image of] God is created
in righteoufnefs and true holinefs.

These two Texts are parallel, and from
them we learn,

I. That as the old man fignifieth the Life
thefe Chriflians had lived while they were
Heathens, [Ephef. iv. 17. that ye hence-
forth walk not as other Gentiles walk - - ver. 22.
^hat ye put off] concerning the former Con-

VERSA-

Part III. examined with Candour. lyy

VERSATION, the old Man which is corrupt
according to the deceitful lufis.) A*^ the old
Man fignifieth a heatheni(h Life, or CoiTuerj-
ation, fo the new Man figiirneth the Life of
Truth, Righteoufnefs and Holinefs, vvhich
they were taught, and to which they were
called, formed and created, by the Dii-
penfation of the Grace of God in the Gofpel,
and the Means he had there prepared. Read
carefully Ephef. iv. ver. 17. to the end of the
Chapter. We learn,

2. That this ?iew Man, this new Cha-
rad:er and Courfe of Life, is after the Image,
or is agreeable to the Nature of him, who
thus createth him. God himfelf is righteous
and holy, and they who walk in Righteouf-
nefs and Holinefs are like unto him. We
conclude therefore, that by the Grace of the
Gofpel we are fandified ; and being fand:ified,
are conformed to the Image of God.

But doth this prove, that Righteoufnefs
and true Holinefs was the Image of God in
which Adam was made ? - - Probably the
Apoftle alludeth to Adam'?, being made in the
Image of God, and taketh his Manner of Ex-
preffion from thence : but it will not, I had
almoft faid, it cannot, follow, that Ada?n was
originally created in this Image of God ; for a
very good Reafon, becaufe this Image, or the
Habits of Virtue and Holinefs, ca?7?wt be
N created

178 The Do^rine of Ongm^l Sin

created in the fame Manner as our natural
Faculties. Our natural Faculties are made
(and fo were Adam's) by an Adl of God's ab-
folute Power, without our Knowledge, Con-
currence, or Confent. But moral Virtue, or
Holinefs, in its very Nature implieth the
Choice and Confent of a moral Agent, with-
out which it eannot be Virtue or Holinefs.
God indeed can, and undoubtedly doth, af-
lift and dired; us in this Choice and Con-
fent in Ways and Degrees which we are not
able to determine. But ftill, Flolinefs muft
necellarily be the Choice of our own Minds.
For how much foever we are affifted in
choofing, it muft be our own Adl and Deed,
or it cannot be our Virtue and Holinefs. A
necelTary Holinefs is no Holinefs ; a Virtue
or Righteoufnefs fuppofed to be forced upon
our Minds, and irreiiftibly infufed into us,
whether we will or not, is no Virtue, no
Righteoufnefs. Therefore, however God may
provide and apply Means to engage our
Wills to the Obfervance of what is rigiit
and true, it is, I think, Demonftration, that
we cannot, as moral Agents, obferve what
is right and true, or be righteous and holy,
without our own free and explicit Choice.
And in confequence, Adam could not be ori-
ginally created in Righteoufnefs and true Ho-
linefs ; becaufe he muft choofe to be righte-
ous before he could be righteous ; and there-
fore he muft exift, he muft bs created, yea,
I he

Part III. examined with Candour. iy()

he mufl exercife Thought and Refledion,
before he was ?'ighteous. For Righteoufneis
is the right Ufe and Application of our Pow-
ers : confequently our Powers muft not only
exift, but alfo be ufed and applied before we
can be righteous.

From all this it feems evident, that when
God is faid to have created Man in liis own
Image and Likenefs, Gen. i. 26, 27. it muft
be underftood of the rational Faculties of his
Mind, or the Dominion he had over the in-
ferior Creatures, whereby he bore the neareft
Refemblance to God of any Beings in this
World : and not of Holinefs and Righteouf-
nefs, which is a right Ufe of our fpiritual Fa-
culties ; becaufe fuch an Ufe of them could
not be till after they were created.

And laftly, note; That if the foregoing
Reafoning and Arguments be good, Original
Right eoiijhefs is juft as far from Trutli as Cri-
ginal Sin. And to talk of our wanting tha:
Right eoiijhefs in which Adam was created^ is to
talk of nothing we want. Another Proof is,

Rom. ii. 14,15. For when the Gentiles, which
have not the law^ do by nature the thifigs contaiJi-
ed in the law, thefe having not the law, are a
law unto themf elves ; which fhew the work of
the law written in their hearts^ their confcieiice
alfo bearing witnefs^ and their thoughts the mean
while accufmg or elfe excujing o?ie another.

N 2 Where-

1 8o 27jt' Docirine of Original Sin

Whereas the Apoftle had affirmed ^
i^er. 12. that the Gentiles^ v^h.o Jin without
law^ fhould perifh agreeably to the Dilpenfa-
tion they were under, it might be objedled :
But how can the Gentiles^ who have no written
law, be accountable for their behaviour, or ob-
noxious to pimijhmcnt for their fins i To this he
anfwereth, ver. 14. " The Gentiles have in-
" deed no written Law ; but for all that,
*' they have, and are under, a Rule of Life ;
*' and that Rule is their Underftanding and
*' Reafon 5 as appears from hence : that many
*' of them adlually do the Things contained
*' in the Law ; are juft, kind, temperate,
" and benevolent. Now, when they do by
*' Nature, by their natural Powers, the vir-
" tuous Actions which the Law requireth,
" thefe virtuous Heathens, feeing they have no
" written Law, do manifefl they are a Law,
" a Rule of Adion unto themfelves, Ver.i^,
*' and hereby do evidence, that the Work
" of the Law, the Good which the Law re-
" quireth, and the Evil it condemns, is writ-
*' ten in their Hearts i" (there's the
Strefs and Force of the Apoftle's Argument.)
Theyy^jfw that the Work of the Law is writ-
ten in their Hearts, infcribed upon their
natural Faculties i interwoven with the
very Frame and Conflitution of the human
Nature, and confequently that a Senfe of moral
Good and Evil is common to all Mankind.

Which

Part III. examined with Candour. 1 8 1

Which further appears from the Force of
Confcience in the Heathen, and the fecret
Condemnation or Approbation of their own
Actions, which they carry in their Breafts.
Therefore the wicked Heathen, who do not
the Things contained in the Law, fhall juftly
be condemned ; becaufe having, as well as
the virtuous Heathen, the Work of the LaiD
written in their Hearts^ they adted contrary
to the Rules of their own Nature, and the
Evidence and Senfe of Truth which God hath
implanted in them.

This is the Apoftle's Argument. And it
dearly proveth, that the Light of Nature,
common Reafon and Underflanding, is a
Law, a Rule of right Ad:ion to all Mankind ;
that all Men ought to follow it, and that, if
they do not, they are anfwerable to God.
Therefore this Text is fo far from fervins: the
Purpofe for which it is brought, that it
overthrows the whole Scheme of Original
Sin as taught by the Aljcmbly of Divines.

Here one cannot forbear obferving what
ferious Regard hath been paid to the true
Senfe of Scripture, and how careful Divines
were to eflablirti their Dodrine upon a juft
and firm Foundation in the Word of God,
when they could produce a Text to prove,
that Adam in Innocence had the Law of God
written in his Heart, in Oppofnion to the de-
N 3 prav'd

1 8 2 The DoBrine of Original Sin

prav'd State of his Pofterity ; which Text
manifeftly and undeniably affirms, that the
mod corrupt Part of his Pofterity, the very
Pc7{ra?2s. had the Law of God written in their

Hearts ! The brigheft Revelation^ thus wretchedly
applied^ jmtft be worfe than the Darknefs of mere
Ignorance : it will not only not dijcover the
'Truth, but ijindicate the greateft Error.

The laft Proof is taken from

Ecclef. vii. 29. Lo, this only have I found,
that God hath made man upright, but they
have fought out many inventions.

Th e Wifeman in the Context is inquiring
into the Corruption and Depravity of Man-
kind, of the Men and Women that lived in
his Times. In this Inquiry he met with Dif-
ficulties. However, in this he was clear, and
it was the only thing in which he was clear,
that God had made Man, Man collectively, or
Mankind, upright. God had given to Men,
not only to Ada7n at iirft, but to all Men
in fucceeding Generations, Reafon and Under-
ftanding to diftinguifh between Good and
Evil, to choofe the one, and refufe the other j
Powers to know and perform the Duty he
requireth of them : and therefore their
Wickednefs muft not be afcribed to a good,
juft, and holy God, as if he had given them
a vicious ^nd corrupt Nature 3 but to them-

felves.

part III. examined with Candour. 187

certainly. But he createth our Souls fpotlefs ;
how comes it then to pafs that he createth
our Bodies polluted ? (for upon this Scheme
it muft be fuppofed that the Body is ante-
cedently polluted ; other wife how could it
pollute the Soul as foon as it enters into it ?)
Muft not every Thing God createth be pure
and fpotlefs as it comes out of his Hands ?
Whence then is it that our Bodies are pollut-
ed ? That, fay they, is from Adam. Some de-
filing Quality or other is derived from Adam,
which operates at the fame time God is creat-
ing, mingleth with his Work by his Permif-
lion, and poUuteth the Thing he is forming.
As if fome Power or other ftood by while he
was planting the Vine, and fprinkled it with
an infedious Liquor to poifon and corrupt its
Juice, God being either not w^illing, or not
able to hinder it. But this, I am perfuaded,

is quite too grofs to be admitted. Once

more. How can the Body, efpecially in a
State feparate from the Soul, be at all pol-
luted in a moral Senfe ? The Body, it is
evident, is unadive Matter, which in itfelf
neither is nor can be the Subject of moral
Good and Evil, any more than a Log of
Wood, or a Mafs of Clay.

In fhort, it is abfurd to fay, the Body is
polluted feparate from the Soul. It is ab-
furd to fay an infed:ious Quality, or any thing
elfe, is derived from Adam to every human

Body,

1 88 The DoBrine o/' Original Sin

Body, independent of the Will and Operation
of God : And to fay, it is by his Will and
Operation, is plainly to make him the Author
of the Pollution.

Object. IV. But it hath been often ob-
fervedj that the Vices of Parents do i?ifeB the
Blood of their Children, and communicate to them
bodily Difempers, yea, and the Vices themfelves ;
what Abfiirdity then is it to admit , we derive
a vicious 'Taint Jrom Adam ?

Answ. Even vicious Parents do not always^
in any Senfe, communicate Vice to their
Children. For the Children of vicious Pa-
rents often prove virtuous, and of virtuous
Parents vicious. Ezek. xviii. ^. If a man be
jujl^ and do that which is lawful and right, —
Ver. 10. If this juft Man beget a fin that is a
robber, and Jl?edder of blood. — Ver. 14. Now
lo, if this Robber and Shedder of Blood, be-
get a [on that feeth all his father s fins, which
he hath done, and confidereth, and doth not fuch
like, &c.

But by Propagation it is not po/Jible Parents
fhould communicate Vice ; which is always
the faulty Choice of a Perfon's own Will,
otherwife it is not Vice. Indeed, the Blood
^nd Spirits of the Child may be of the fame
Temperature with thofe of the Parent : And
fo a Man may poflibly have Paffions and Ap-
petites

Part III. examined with CanJotir. 189

petites of the fame Degree or Quality with
tliofe of his Progenitors. But this can truly
be afTigned to no other Caufe befides the Will
of God, who wifely appoints to every Man
his Conftitution, and all his other Trials, as
he thinks lit.

Bodily Diftempers too may beoccafioned
by the Vices of Parents. But this alfo is from
the Will of God, favourably, as I take it, con-
ftituting our Circumftances fo, as to leflen
the Quantity of Sin, or however of Mifchief,
in the World. No Changes can happen in
our Conftitution without either the Appoint-
ment, or immediate Operation of God. And
this Change, I think, is manifeftly for the
better. For when vicious Parents ruin their
Conftitutions and Eftates by Luxury and De-
bauchery, a Stop is not only put to the Outrage
of their own Iniquity, but alfo their difeafed
and lefs wealthy Pofterity, who may be in-
clined to follow their bad Examples, are dif-
abled from running into the fame Degree of
Excefs and Violence. Whereas if Wicked-
nefs {hould continue from Generation to Ge-
neration in the fame profperous, healthy State
as among the long-liv'd, vigorous Antedilii-
'vianSj the fame univerfal Corruption might
prevail and quite ruin the World. Therefore,
fo far as I can fee, this is to be regarded as a
gracious Expedient to difable the Wicked,
and to retrench the Exorbitancy of Vice.

Object.

190 H^e DoBrme of Original Sin

Object. V. Children begin very foon to
fin ; and how can this be accounted for but upon
the Scheme o/' Original Sin, namely^ that it is
infifed into their Nature I*

But who fhall tell us how foon Children
begin to lin ? 'Tis plain, for fome time after
their Entrance upon Life they arc no moral
Agents, having no Ufe, that we can perceive,
of their rational Powers, and therefore, for
that time, are quite uncapable of Sin. And 'tis
by flow Degrees they come to the Ufe of
Underffanding, the animal Palhons being for
fome Years the governing Part of their Con-
fcitution ; and therefore, tho' they may be
froward, and apt to difpleafe us, yet how far
this is Sin in them, we are not capable of
judging. But it may fuffice to fay, that it is
the Will of God, that Children fliould have
Appetites and Paffions to regulate and reflrain ;
that he hath given Parents Inftrudions and
Commands to difcipline and inform their
Minds J that if Parents firft learned true
Wifdom for themfelves, and then endeavoured
to bring up their Children in the Way of
Virtue, there would be lefs Wickednefs in
the World, and the Untradablenefs of Child-
ren lefs vifible. The wife Creator puts no-
thing into our Hands finifhed, as to its Ufe
and Application. He plentifully fupplieth all
Materials for this and a better Life ; but they

are

Part III. examined with Candour, 191

are not improved without our own Thought
and Induftry. He createth Trees and Wool j
but human Wifdom and Sedulity work thh
into Garments, and thofe into Ships and
Houfes. So the Infpiration of the Ahiiighty
hath given us the Faculties of Under ftanding :
but like Timber in the Tree, or Wool in
the Fleece. And if our Faculties are negleded
and run wild, we have no more reafon to
blame our Nature, than the carelefs,
flothful Indians^ inhabiting a fruitful Coun-
try, have to quarrel with Providence for not
furnifhing them with the Conveniencies which
the ingenious and induftrious European en-
joyeth. The beft Soil uncultivated is loft j
and Children undifciplin'd and indulg'd con-
tract bad Habits. But this, while they are
Children, is the Fault of carelefs, ungodly
Parents, not of that Nature which God in
much Goodnefs hath given.

Read and attend to the Senfe of the Spi-
rit of Wifdom upon this Head. Train up a
child in the way he fiould go^ and when he is
old he will not depart from it ; Pro v. xxii. 6.
And ver. 1 5. Foolijhnefi is bound in the heart of
a child ^ but the rod of correal ion Jhall drive it
far from him ; q. d. How flrong foever Ap-
petite may be in Children, proper Dilcipline
will coned and regulate it. He that fpareth
the rod^ hateth his fon j but he that Icueth him^
chajleneth him betimes, With-hold not corrediion

from

192 The Dodfrine of Original Sin

from the child : for if thou beateft him with the
rod he jldall not die. Thoufialt beat him with
the rod^ and deliver his foul from hell. The
rod and reproof give wifdom^ but a child left to
himfelf brings his mother to Jhame. Fathers
provoke not your children to wrath \ but bring
them up in the nurture and admonition of the
Lord. Happy would it be for Parents,
Children, and all the World, were thefe In-
flrudtions faithfully obferved.

• Say not ; good Men have had bad Child-
ren. For good Men, like David, i Kings
1. 6. may fail in this Part of their Character;
or one Parent may fecretly indulge what the
other corredteth. Tho' after all. Children
are moral Agents, and may, as they grow up,
and meet with Temptations, be drawn away,
and enticed into Wickednefs, when Parents
have done, the beft they can. ^ ,^ l_ ^

Object. VI. But there is a Law in our

Members, in our flejldy Appetites, which war-
eth againft the Law in our Minds, bring-
ing us into Captivity to the Law of Sin and
Death ; and the holy Apojlle with Jbrrow ac-
knowledgeth this was his own cafe, Rom. vii.
23,24. And doth not this prove, that it is the Cafe
of all Men, even good and holy Men, while they
are in this World '^ and confequently that we
come into the World infeSied and depraved with
thefe fnful Dijpofitions f

Answ.

Part III. examined with Candour. 193

Answ. I. If we come into the World
infeSied and depraved with finful Diibofi-
tions *, then Sin muft be natural to us j and
if 7iatural^ then necejjary j and if necejjary^ then
no Sin.

2. The Apoftle, {Rom. Chap, vii.) doth
not Ipeak of himfelf, or of any other Man, as
he Cometh into the World, but as he is after-
wards depraved and corrupted by his own
wicked Choice.

3. H E doth not there Ipeak of himfelf, or
of any Man in a regenerate State : but de-
fcribeth the unhappy Condition of a "Jew^ in
the Flejh, under the Power of Sin, and un-
der a Law which condemneth him to Death
for it. And this, to demonftrate the Need
the yew had of the gracious Provifion in
CHRIST for his Salvation.

That he fpeaks to the yews in this
Chapter, appears from ver. i. Know ye not^
brethren^ for I /peak to them that know the law^
i. e. to the yews. That he fpeaks of a yeiji)
under the Power of Sin appears from ver. 5.
For when we were in the Jlejhy the motions of
Jin, which were by the law wrought in our
members to bring forth fruit unto death. To

* Diftinguifh between finful Difpofitions, or Dif-
pofitions that are finful, and Difpofitions that may be
iinful, or that may lead us to Sin.

O the

194 ^fj^ DoBrine of Original Sin

the Jews^ certainly, he diredleth himfelf j

for the Gentiles never were under the Law.

That he is not fpeaking of himfelf, I
think, is manifeft enough. For the Perfon
or Perfons, of whom he fpeaks, were, before
the Com'mandfnent came, i. e. before they were
under the Law, once without the Law, ver. 9.
But the Apoflle was born, and continued
under the Law till he was a Chriftian 3 and
therefore it cannot be true, that he was ever

without the Law, before he came under it.

Belides, if he fpeaks of himfelf, he mull con-
tradi6l what he faith of himfelf in other
Places. I Thef.n. 10. Ton are witneffes, and
God alfo, how holily, and right eoiifly , and un-
blameably we behaved ourfehes among you. Now
could one that is carnal and fold under fm,
ver. 14. who is brought into Captivity to
the Law o/Sin, by fenfual Appetite, ver. 23.
could fuch a Man call God and the Church
to witnefs to his holy and unblameable Life }
Or could fuch a one truly fay, he kept
his Body under, and brought it into fubje-
Bion ? I Cor. ix. 27. Or could he honeftly
declare, he k?iew nothi?ig by himfelf^ i Cor.
iv. 4. Or that he converfed in the world in fim-
plicity and godly fincerity, not in flefhly wifdom,
if he were a Man flefhly and fold under Sin ;
if he lived in the PracSlice of what his own
Confcience condemned as evil and hateful ? If
he was brought into Captivity to the Law in

his

Part III. exami?ied with Candour. 195

his Members, how could he propofe himfejf a
Pattern of Holinefs to Chriftians? i Cc?\
xi. I . Be ye followers ofme^ even as lalfo am
ofChriJi. Phil. iv. 9. Thofe things which ye

have heard and feen in me, do. Or, if

this were his Character, how could he an-
fwer the Accufation of his Enemies, 2 Cor.
X. 2, 3. that he walked according to the flcjh 1
which yet he denieth with the greateft Af-
furance.

Besides, doth he not plainly fuppofe the
Perfon, of whom he fpeaks, is not delivered
from the Slavery of Sin, and from Death, the
Condemnation of the Law, when he maketh
him cry out, ver. 24. 0 wretched man that lam,
whojhall deliver me from the body of this death ?
And how can this agree with the Apoftle's
Cafe, who was in Chriji, exempt from Con-
demnation, -AXi^ freed from the Law of Sin and
Deaths by the Law af the Spirit of Life in
Chriji yefus ? Chap. viii. 2.

It is no Objection, that he here fpeaks in
the firft Perfon [ /], for fo he doth in other
Places, where it is manifeft he doth not mean

Himfelf. See Rom. iii. 7. i Cor. vi. 12.

X. 22, 30. xiii. 1,2, 3.

That he fpeaks not of any regenerate

Perfon whatfoever is alfo, I think, very clear.

Becaufe it is the conftant Inflrudion of the

O 2 Gofpel^

196 T^he Do5frine o/' Original Sin

Gofpel, that we mortify the Deeds of the
Flefi ; and the certain Rule of the Gofpel,
that all who are born of God, and are in
Chriji^ have really mortified the Flefh with the
Lufts, Gal. V. 24. But for a Proof of this w«
need go no further than the Chapter which
is before this feventh Chapter, and that which
followeth after it. Chap, vi.ver. i. What fiall
ive [Gentiles] Jay the?i ? Shall we continue in
fin, that grace may abound? God forbid: how
P:all we^ that are dead to fin^ live any longer
therein t Ver. 6. Knowing this, that our old
man is crucified with him^ that the body of Jin
might be defrayed, that henceforth we fioould not
ferine fin. Ver. 12. Let not fin therefore reign
in your mortal body, that ye fiould obey it in the
lufis thereof. Ver. 1 3 . Neither yield you your
tnembers as inftruments of unrighteoufnefs unto
fin: but yield yourfehes unto God, as thofe that
are alive from the dead ; and your rnembers as
inftruments of right eoufnefs unto God. Ver. 19.
As ye have yielded your members fervants to ini-
qidty, unto iiiiquity -, even fo now yield your mem-
bers fervants to right eoufnefs, unto holinefs.

This certainly and infallibly is the true
Chriftian Character : And if fo, judge you,
whether he fpeaks of a Perfon in fuch a hap-
py State, when he faith, Chap. vii. 14. lam
carnal^ fold under fin. Ver. 15. For that which
I do, I allow 7iot : for what I would, that do
I not y but what I hate ^ that do L Ver. 18. For

t9

Part III. examined with Ccmdour. 1 97

to will is prefent with me^ but how to perform
that which is good I find not. Ver. 19. For the
good that I would, I do not j hut the evil that I
would not, that 1 do. Ver. 23. / fee another
taw in my members warring againfi the law in
my mind, and bringing me into captivity to the
law offm and death.

An d if a Perfon in thefe deplorable Cir-
cumftances of Bondage and Subjedlon to Sin,
can be in a regenerate State, can be in
CHRISr JESUS, how is this con-
iiftent with Chap. viii. i. 'There is therefore
now 710 condemnation to them that are in
CHR 1ST JESUS, who walk not after
the fief d, but after the Spirit ? Ver. 2. For the
law of the Spirit of life, in CHR TST JESUS
hath made me free from the law of fin, and of
death. Ver. ij. For they that are after the
fiefij, do mind the things of the fief o : but they
that are after the Spirit the things of the Spirit.
For to be carnally minded is death ; but to be
fpiritually minded is life and peace . Ver. 7. The

carnal mind is enmity to God. Ver. 8. So

then they that are in the fiefo cannot plea fe God.
Ver. 9. But ye are not in the fiefid, but in the
Spirit y if fo be that the Spirit of God dwell in
you. Now if any man have not the Spirit of
Chrifi, he is none of his. Ver. 12. Therefore,
brethren, we are debtors, not to the fiejh, to
live after the fiefh. Ver. 13. For if ye live
after the fiefo 3 yefijalldie : but if ye through the
O 3 Spirit

198 The DoBrine of Original Sin

Spirit do mortify the deeds of the body, yefhall
live. Ver. 1 4. For as many as are led by the
Spirit of God, they [alone] are the fons of

God.

Th IS again is undeniably the true Chriftian
Character. But is not this Charadter directly
oppofite to that in the foregoing Chapter?
Is it not eafy for any pious Mind, that is
willing to underfland the Scriptures, to fee,
that the Apoitle's Language in Chap. viii. as
well as in Chap. vi. where he certainly doth
defcribe the Life and Temper of a true
Chriftian, is in a quite different Strain from
that in Chap, vii ?

But the Truth will appear flill more evi-
dent if we look into the whole Argument :
which I fear you will not take in, unlefs you
open your Bible, and keep a ftridt Eye upon
the Place as we go along. Obferve then -,
the Apoftle having in the five firft Chapters
eftablifhed the Dodlrine of Juftification by
Faith, proceeds to fhew the Chriftian Obli-
gations to Sandity of Life. And firft ad-
dreileth himfelf in Chap. vi. to the Gen-
tiles, and in Chap. vii. turns to the Jews ;
where he affirms, that they were difengaged
from the Law, as a Miniftration of Death,
^er. I - - 4. Next he demonftrateth, this
was a great Benefit and Privilege, by com-
paring i\^£ State of Sinners under the Law (as

Part III. exatnined 'with Candour. 1 99

diflinguifhed from the Gofpd) with their
State when favoured with the Grace of the
Gojpel. In order to this he lays down two
general Proportions ; the firft affirming the
State of the Je^ivs in the fefi, and having no
Relief but from the Law, ver. 5. For whe?i
ive were in the Jiejhy the motions of fit ^ which
were by the law, did work in our members .to
bring forth fruit unto death. And upon this
Propofition he difcourfeth to the end of the
Chapter. The other Propofition he layeth
dovv'n, ver. 6. But now, under the Gofpel,
we are delivered from the law, that being dead
wherein we were held, that we jlmdd ferve in
newnefs offpirit, and not in the oldnefs of the
letter. And upon this Propofition he dil-
courfeth in Chap. viii. He then that would
underftand this feventh Chapter, mufl:, while
he is reading from the feventh Verfe, all along
keep the fifth Verfe in his Mind : for the
Apoflle is explaining and commenting upon
that fifth Verfe quite to the end of the Chap-
ter. He is arguing with the 'Jew concerning
the Infufficiency of the Law of Mofes (as
diflinguifhed from the Gofpel) for Sanctifica-
tion. Now this was a tender Point ^ for the
Jew was greatly prejudiced in Favour of his
Law J he boafted, and refled in his Law.
And therefore the Apollle ufeth every honeft
Artifice to handle this ungrateful Subjed; in
the •moft inoffenfive Manner, Through the
wnole Chapter he nameth, as we fay, no
O 4 Niimes,

20O The Do^rine of OngmsX S\n

Names. Evidently he addrefleth the jfew,
but he fuppreiTeth his Name. He don't fay,
we Jews^ or ye Jews j that would have been
too blunt and open. But to the feventh
Verfe 'tis we ; we are dead to the Law ; when
we were in the Flefi j we are delivered from
the Law^ ]dmmg himfelf with them. And
when the Subject grows more harfh, he taketh
it wholly to himfelf, and 'tis I to the end of
the Chapter. I had not known Sin -, I was alive
without the Law once, meaning not himfelf,
but the few, or fews in the Flefh, and un-
der the Law. Again, he introduces Sin as
a Perfon, and reprefents that as the Caufe of
the fews being flain or condemned to Death
by the Law. But the mofl: mafterly Stroke
of honeft Skill is laying the Stru6ture of his
Difcourfe in fuch a manner as to demonftrate
the Infufficiency of the Law under colour of
vindicating it. He had no Deiign to vilify
the Law. No ; the Law is holy, and the
Commaiidment holy, and jtiji, and good. And
yet in this covert Way he clearly Ihews three
Things. I. That the Law requireth the
moft extenlive Obedience, ver. j. difcovering
Sin in all its Branches. 2. That it gives Sin
a deadly Force, fubjedling every Tranfgreffion
to the Penalty of Death, ver, 8 to 14. And
yet, 3. Supplieth neither Help nor Hope to
the Sinner, but leaveth him under the Pow-
er of Sin, and the Sentence of Dbath,
per^ 14. to the end of the Chapter, He fup-

Part III. examined with Candour. 201

pofeth the yew would allege ; " But the
** Law is holy, and fpiritual j and I aflent to
^* it as good, as a right Rule of Adion that
** ought to be obferved ; yea, I efteeni it
" highly, I glory and reft in it, convinced of
" its Truth and Excellency. And is not
" this enough to conftitute the Law a fuf-
" ficient Principle of Sandtification ?" No,
Wickednefs doth not extinguifh a Senfe of
Truth. A Man may affent to the beft Rule
of Adion, and yet ftill be under the Domi-
nion of Luft and Sin, from which nothing
can deliver him effectually but a Principle and
Power communicated from the Fountain of
Life. Here the Apoflle fubdivideth the Man
in the FleQi into two figurative Perfons, or
Principles, two /'s. The one /, or Principle
affents to the Law as good, ^c. ver, 16.
This Principle he expreflly tells us, ver. 22.
is the inward Man, or the rational Faculty.
The other I, or Principle tranfgreffed the
Law, ver. 23. And this Principle he ex-
preflly tells us is the Flejhj ver. 18. the Law
in the Members^ or fenfual Appetite, 'ver. 23.
And he concludes in the lafl Verfe, That thefe
two Principles were confiftent in one and the
fame Man. So then with the MiNp I my-
felf ATT02 ETfi, I the fame real, proper Per-
■ fon, fer'ue the Law of God : but with the
Flesh the Law of Sin. Which clearly dif-
covers his true Drift and Argument, namely,
\o convince the Jew he might approve the

Law,

202 IToe DoBrine o/* Original Sin

Law, and yet not be fandlified by it. For
a wicked Man hath in him two Ps, or Prin-
ciples, namely, Reason, which may fhew
him his Duty and Obligations j and Appe-
tite, which may enflave his better Powers,
and keep him in a vicious Courfe, notwith-
ftanding he fees and knows better Things.

'Tis of great Moment to underftand the
Apoftle rightly. Therefore I crave you would
carefully attend to the following Paraphrafe
of the whole Chapter.

ROMANS, Chap. vii.

Note, where the Star * is prefix'd in the
Text, I have varied a little from our Tranf-
lation, but with a ftridl Regard to the Force
and Order of the original Greek.

Know ye not, Brethren,

to them that know the Jews who underftand
the law) how that the Law of Mojcs) that the
the law hath domi- l^^ |^^^j^ Dominion over a

nion over a man as ^ ^ , i r ^l i.*

long as * it liveth. Perfon, and obligeth him
to be fubjed: to it, only fo
long as it fubfifls, or is in Force.

2. For the woman 2. To explain my Mean-
which hath anhuf- • 1 ^ familiar Inftance;

band, ts bound by the b J^ .

law ta her husba7id a married Woman is bound

by

Part III. examined with Candour,

203

by the Law to her Hu{band fi long as he Iheth:

while he liveth : But when ^f p^' husband be

her Hulband is dead, Ihe is from the lavj ofh&z

difcharged from the Law husband,
which obligeth her to ma-
trimonial Fidelity.

3. So then, if, while her
Hufband liveth, llie becom-
eth another Man's Wife,
fhe incurs the Charafter of
an Adulterefs : But when
her Huiband is dead, fhe is
free from the Law which
confineth her AfFedlion and

3. So then if while
her husband liveth^
Jhe be married to an-
other man^jhejhall be
called an adulterefs :
but if her husband be
dead ^ Jhe is free from
that law, fo that Jhe
is no Adulter ejs, tho*
Jhe be rnarried to. an-
other man.

Duty to him alone ; and is

no Adulterefs, if fhe marrieth another Man.

4. IVherefore^ my
brethren, ye aljo are
become dead to the
law by the body of
Chriji; that yejhould

4. In the fame manner,
my Brethren, the Law,
which was once your Huf-
band, is dead, and you are
quite difengaged from it by b^ married ,to an
Chrift'^ affumino; a Body, other, even to him

1 ■» > 1 • T>» 1 1 \-n '^"° ^-f rai cd from

and thro his Death aboliOi- ,/,, dead, that we
ing the Law j that you Jl^ould bring forth
might be married to another A^"' ^'^^° ^°^'
Hulband, even to him who
is rifen again from the Dead, and thereby
hath given AfTurance to all Men, that Death,
the Curfe of the Law, is aboliflied, that un-
^er this incouraging Hope we may all of us,

yeivs

204 ^ht DoBrine ^Original Sin
Jews and Gentiles, bring forth the Fruit of
fuch holy Adlions as will fecure to us the
higheft Glory and Happinefs in the Fa-
vour of God *.

5. For when we 5- [AnD this tO yOU y^'M;j

were in the fie Jh^ the in particular is a moft de-
tnotmis of Jim which ^^^^y^^ ^^^ ^^ Change of

were by the law^ did ^ ^ ^ _> j ^%. t

work in our members State : ] For under the Law
to bring forth fruit when we were funk into vi-
unto death. ^ious Habits, finful Paffions,

which fubfifted in us not-
withftanding the Law, working in our fenfual
Part, did bring forth thofe Tranfgreffions,
which by the Sentence of the Law fubjedted
us to Death, without any Hopes of being re-
ftored to Life -f.

* Ye are become dead to the Law.'] A Metat he/is y for
the Law is become dead to you. This is one Inftance of
St. Paul's Addrefs. To have faid, the Law is deady
would have fhoclc'd a Jew ; therefore he vi'ifely choofeth
to fay, you are dead to the Law. Which is, in efFe£t,
the fame thing : for the Relation is diflblv'd, which fo-
ever of the Parties dieth.

+ ne Motions of Sins which were by, or under, or
notwithftanding, the Law. To. ^i<t, T8 i/o/zk. See Locke.
So Chap. iv. II. That he might be the father of all them
that believe., J'i aK^oCvTiet?, under Uncircumcifion, or,
though, notwithftanding they be not circumcifed. And
I Tim. ii. 15. S«-2-(io-i]a/ cTs cT/ct th? TiKVoyoviAi, But Ihe
Ihall be faved under, in the State of, or notwithftanding
the Procreation of Children ; or although (he be ingag'd
in the Procreation of Children, in Oppofition to a State
of Virginity. See Mr. Pyle upon the Place, who, I
doubt not, hath given the true Senfe of that Text.

6. But

Part III. examined with Candour, 20 c

6. But now under the 6. But nou we

GOS P E L we have done with ^^^ delivered from
the Rigour of the Law, the *deadZlrdnL!^ere

condemning Power thereof, held-, that wejhould
which bound us in ever- /^'?^ ^'« newnefs of
kfting Chains, being abolifh- f^ '^W^jf 7 Z
edj that we might ferve letter.
God with a new Spirit, a
Heart animated by the Grace and Hopes of
the new Life-giving Difpenfation, and not
in the old Letter, not as under the weak,
lifelefs Difpenfation of the Law, which is but
a mere naked Letter, only commanding
Duty, and condemning the Breach of it,
but fupplying neither Hope nor Strength
for our Recovery when once we have
broke it.

y. [I N thofe two Propo- 7' f^atjhall we
fitions you have a fummary ^P"!''''-. p '^^ff}"

"' •' Im ^ \yod forbid

Defcription of the different NayJ bad not known
Natures of the Law and fin but by the lavj ;

Gofpel. I fhall more fully fir J had mt known

explain both in order. And had faid' Thou Jhalt
as to the firft you may re- not covet.
ply,] Jew. What do you
mean by faying, finful Pajjions which fubfified
in us notwithjianding the Law F Do you. vilify
our Law, by charging it with favouring Sin }
Apos. By no means. I am fo far from
fuggefting that the Law favours any Sin, that

I am

2o6 The DoBrine of Ov\pn2\ S>m.

I am perfuaded we fhould not have known
Sin fo certainly and precifely in all its latent
Principles and minuteft Branches but by the
Law. For we fhould hardly have known that
Luft, or irregular Defire, is Sin, had not the
Law faid, Thou jhalt not covet ^ or indulge ir-
regular Defire in thy Heart. The Law ex-
tends to every Branch and Principle of Sin.

%.Nowfin*hav- 8. And [to explain the

hig received advant- j-gf^ Qf |-}^e Propolltion, Wr. C .]
age by ibe command- ^ g produces all

Tuent.zurought in ME r ^^ /-

al/ ?nanner of concu- manner of irregular Defires
pifcence. For without in all Maukiud, where it

the laxvfin-wa.dead. j^^^j^ p^^^^.^ -^^ ME,the7m,

it produced them under this
further Circumflance of having received a
deftrudlive Force from the Commandment,
or the Law threatening Death to the Tranf-
greffors of it. For without the Law threaten-
ing Sin with Death, Sin had no fuch de-
ftrudtive Force, or Advantage againft us *.

9. For

* Sin having received Fores'^ etipopfjLW haCtsffety having
received Force, Advantage, impetum refiliendi, fubjidium,
a Recruit. We tranflate it, as here, Occafton, 2 Cor.
xi. 12. Gah V. 13. i T'im. v. 14. where manifeftly it
fignifies, Advantage to do hurt. You gain the true
Senfe of this Verfe, and the nth by laying the Strefs
upon ME, and reading it thus; Sin wrought in me,
as diftinguiflied from other Men, all manner of Concu-
pifcence, having received Force by the Commandment. It
wrought in ME under that Circumflance.

Part III. eocamified with Candour, 207

9. For before the Law 9. Forlivasa-
of Mofes was given, we H^e without the law

or " 1 • once : but when the

Jews were alive : we were commandment came,

not under the Condemna- fm revived, and I
tion of Death for our Sins ; ^'^^*
for there was then no Law
pofitively threatening Sin with Death : But
when the Commandment, with the Threaten-
ing annexed, was given to us, then Sin re-
vived, then it acquired a deflmdive Force,
and became deadly to us -f-.

10. And thus the Law, to. And the com-
which in its own Nature is '"^'^^^f .^ , '^^jch

_, , ^ 1 • . T T was ordained /(? ///>,

a Rule for obtaining Life, 1 ^und to be unu
in the IfTue fubjedled us un- death.
to Death.

11. For, obferve well, ii.Forftn^hav-
Sin being armed with a 'j^l^fedadvam-

- -, T-« ° ^ - T age by the conunand-

deadly t orce from the Law ment, deceived me,
threatening Death to the ^^d by itjlew me.
Tranfgreflbrs of it, drew u s
Jews afide into Difobedience ; and fo, by
Virtue of the Law, fubjedted us to Death,
without giving us any Hopes of being again
reftored to Life.

12. There-

f / was alive without the Law.} This is parallel to
Jiom. V. 13. — iS;« is not imputed where there is no
Law,

20 B The Dodtrine of OngmsX Sin

;//' ■'^V'r/''^' 12. Therefore no-
\tc7nZndmmho. ^^^"§ ^ ^^^e faid is intended
ly, and jujl^ and to impeach the Sandtity of
^''^'- the Law : the Law is in

itfelf holy, and the Com^
mandriient is holy, juft and good.

13 JVa^ then that ^^ Tj. ^^ ^^d Vet VOU

vjhich IS scod made r \xt jri'n.

death unto me ? God %' ^^ Were made fubjea

forh'id. But SIN : to Death by the Command-

* that SIN might ap- nient. Could that which is

h:Z'elytafM ^^ good be made deadly to

is good -y that SI n US? Apos. No. Take me

might become exceed- right. It WaS not the Com-

IngMuUy the com- ^^^ndment itfelf which flew

mandment. , ^ t r.

US, but Sin: It was biN
which fubjedted us to Death by the Law, juft-
ly threatening Sin with Death. Which Law
was given us, that Sin might appear, might
be fet forth in its proper Colours, when we
faw it fabjedted us to Death by a Law per-
fectly holy, juit, and good , that s i n by the
Commandment, by the Law, might be re-
prefented, what it really is, an exceeding
great and deadly evil.

I ^. For we know 14. FoR wc are all a-

ihat the law isjpi- ^^^^ ^^^^ ^^^ l^^ jg ^-
ritual : but 1 am o^ ' , . * r. •

ritual, requiring Actions
pure and rational, and quite oppofite to thofe
our carnal Affedions do didate : But I,

the

Part III. examined "with Candour. 209

the Sinner, am carnal, un-
der the Dominion of fenmal camaU fold under
Appetite, and the Habits Sin ^
of Sin ; and for that Reafon
condemned by the Law. The Fault is not
in the Law, but in me the Sinner ; as ap-
pears from hence j

1 5. That the Sin which is-Forthatwhich
the Sinner commits, is what ^ ^o^ j f^^ not : for

^ . . . . IV hat 1 ivould, that

he doth not allow with his iolmt-, but what I
Underftanding and Reafon : ^^ate^ that do I.
for what his Reafon ap-
proves and didates, that he doth not ; but
what he hateth, what is abhorrent from his
Reafon, that he doth, wickedly chooiing
what his own Confcience tells him is falfe
and odious.

16. Now, if a carnal 16. If then I do
Man doth thofe Things ^'^f^^^^^Yr^'^f

.D not^ / conjent unto

which are not the Choice the I'lw, that it h
of his own Reafon, but the good.
Dictates of his irreg-ular
PaiTions, then his Reafon gives its Voice for
the Law, and declareth it a true Rule of
Life that ought to be obferved.

«= Sold under Sin.'] He means a willing Slavery j as
Ahab had fold himfelf to work Evil, i Kings xxi. 20.
And the y^w^, Ifai. 1. l. y'e have Jold yourjelves to y
iniquities. He doja't mean the Sinner is forced to I'm,

'OUT

17. And

2IO Tlje DoS^rme of Ongm2\ Sin

17. Now then it ij, And further I con-

is no more I that ^^^^ j^ -^ j^^^ j j^^ ^^^ ^^^
do it, but SIN that ^ . . ti t » t»

f/av//^//:» /« «^. Senie, it is not a Man s Rea-

fon, feparately confidered,
that produceth the wicked Ad:ion ; but it is
his linful Propenfities, his indulged Paflions
and Appetites, which have got the PofTelTion
and Government of him *.

18. Par I know ig. por we find by Ex-
that in me [that is '^ ^j^at in US, I mean

in my F L E s H) i^ t n 1 * • t 11

dwelleth no good our tiellily Appetites, dwell-
thing : for to will is eth no good Thing. Thofe,
prefentwithme^but undireded by the Mind,

how to perform that ... •' '

which is good, I find Will never prompt us to any
not. thing right, true, or holy.

For notwithftanding to will
is prefent, is adjoined to a Man j notwith-
ftanding God hath endowed him with Facul-
ties to difl inguifh between good and evil, and
to approve what is good; yet being under
the Government of fleflily Appetites, he is
embaralTed and fadly defedive in pradifing
what he knows is good and right.

19. For

* Parallel to this is 'ya7n. i. 14. Every jnan is
tefnpfed zvhen he is drawn afide of his own luft, and en-
ticed. For the Apoftle cannot mean, that there is
tbmeching in a Man which maketh him fm neceflarily,
v^'f ether he will or no ; for then he would not fin
at uil.

t

Part III. examined with Candour » tli

19. For what good A- 19- ^°^ the good
aions, his Reafon choofes, ^^^t I ^^^uld 1 do

■X r \ 1 T» /r • . ^ not : but the evil

thole he, the Man in the -ivhich .1 would not,

Flefh, doth not: But on that I do.

the contrary, he doth that

Wickednefs which his Reafon difapproveth,

20. Now if he do 7.0. Now if I do
what his Reafon difapprov- '!'''' ^^^"^f ff > ^^

... T r • J 1 is tio 7nore I that do

eth. It IS not (as 1 laid be- h, but fm that dwel-

fore) /, the Man, in the lethinme.

beft Senfe, it is not his

Reafon feparately confidered, that produces

the wicked Adion ; but the Prevalency of

fcnfual Affedtions fettled and ruling in his

Heart.

2 1 . S o that certainly true 2 1 . I find then a
it is, a Man may be in fuch ^^^' f ^^ f^^\. /

' 1 1 1 • Tt would do good evil ts

a State, that while his Rea- prcfent with me.
fon appro veth Obedience to
the Law, the doing of Evil will attend him,
and his indulged Appetites draw him in-
to Difobedience.

22. For as to that /, 22. For I delight
which is the inward Man, "^./^^^/^^ 'f^'<^

1 Ayr- J T» r • . after the itiv; AViTt

the Mind or Realon, it is man^:

*= Ifai. Win. 2. It is faid of a Nation, that did not do
Righteoufnefs ; They feck ?ne daily, and delight to
know my ways.

P 2 granted^

212 ^he DoBrine of Original Sin

granted, the Jew in the Flefi may efteem the
Law of God :

23. But I fee mt- 23 BuT It is evident
other lazv in my there 'is in his flcfhlv Appe-

MEMBERS war- , , / y^r

ring agalnji the Law tites another /, another Prin-
in my^ mind, and ciple of Action, which fight-
bringingmei7itscap- ^^^ againft, and conquers

tivity to the laiv of , -S . . , r t. r

fm which is in my the ^ Principle _ of Reafon,
7nembers. Captivating and inflaving him

to the Principles of Wicked-
nefs, feated in the Lufts of the Fle{h.

24. O zwetched 24. And now what (hall
man that I am, who ^ ^^^^^^ ^^ j^^ ^i^jg miferable

fhall deliver me I rom ^. . ^ tt • j 1

the body of this Situation ? He is under the
Death ! Power of fuch Paffions and

Plabits as the Law declare th
to be iinful, and which even his own Reafon
difapproveth, but is too weak to conquer ; and
at the fame Time being a yew, under the
Law, he ftands condemned to eternal Death
by the Law for his wicked Compliances with
them. How fliall fuch a wretched, inflaved,
condemned yew be delivered from the
Dominion of finful Lufls, and the Curfe of
the Law, which fubjedeth him to eternal
Death * ?

25. He

* Tloe Body, I conceive, is the whole that concurs
to lubjeil; me to Death.

Part III. examined with Candour. 2 1 3

25. He is delivered and 25. I thank God,
obtains Salvation, not by ^^^rou^J^Jef-fhrijl

2^ .•' our Lord, oo then

any Strength or bavour the ^ith the mind *

Law fupplieth, but by the the fame Iferve the

Grace of God in our Lord ^^t^, 'f^"^'' ^«'

t-y /• r^I -a C U- l, ^'"-' ^"^ FLESH

Jejm Chriji j for which we tj,, /^^ offm.
are bound to be for ever
thankful. To conclude, the Sum of what I
have advanced concerning the Power of Sin in
the fenfual Man is this, namely, that the fame
Perfon in his inward Man^ his Mind and
Reafon affenteth to and approveth the Law
of God ; and yet notwithftanding by his
fleflily Appetites is brought under Servitude
to Sin, and, being a Jew^ fubjedled to the
Curfe of the Law -f*.

CHAP.viii. I. Thus un- Chap. viii. i.
der the weak and lifelefs *But now there ism

_..- ^ . ^ y ^ condejnnationtothem

Difpenlation ot the Law, which are iji Chriji

the Sinner remains in a de- Jfus, who walk not

plorable State, without Help ^/?'^ ^^' f'h ^"^

or Hope, inllaved to bin, and ^
fentenced to Death. But

+ The F.rn, the /, of whom the Apoftk here faith,
ATTOZ EFJl, the fa?ne /, is manifeftly the ElfJ, the
I, the Perfon fpokcn of in his preceding Argument-
ation, And here, after a very lively Touch upon
the Grace of Reden)ption, he fums up what he had
proved.

P 3 NOW

2 1 4 The DoBrine of Original Sin

NOW under the Gospel the mod en-
couraging Hopes fmile upon us, and we
have the highefl AlTurance, that all thofe
who embrace the Chriftian Faith, notwith-
ilanding by-pafl Tranfgreffions, are quite
exempt from all Condemnation ; if fo be
they make that Faith a Principle of Obedience,
and do not choofe to live in Wickednefs ac-
cording to the Inftigation of fleftily Appetite ;
but in Truth and Holinefs, according to the
Dictates of the inward Man^ or the rational
Faculty, ^c %.

Should we be miftaken in the Senfe of
any fingle Period in this Chapter, yet furely
the Sub)e(5l and Drift of the Apoftle's Argu-
ment is evident beyond all Doubt. Certainly
he runs a Comparifon between the Law and
Gofpel with Regard to the Jew in the Flejh.
In Chap. vii. he Ipeaks infallibly of the Law,
and of the State of a Sinner under the Law,
which leaveth him indaved to Sin without
Help, and f ibjedted to Death without Pardon.
Then in Chap. viii. he undeniably turns to
the Gospel, and fliews what Provifion is
there made for Recovery from the Bondage
of Sin to Sandity and Happinefs. Confe-

quently

X OTAEN APA NTN. ApA here is not ilhtive^ but
ftrongly ajfirmative. Ne?npe^ iitique. See Mat. xii. 28„
Luke xi. 48. — xviii. 8. J^s vii. I. I Cor. v. lO. — - viij
l^. ■--XV. 14, 15, 18, ^t%

Part III. exa?nined with Candour. 215

quently he cannot be fuppoftd by the wretch-
ed Chara6ter, in Chap. vii. to delcribe the
State of a Chridian, unl.fs he can be fup-
pofed to reprefent the Gofpd as weak and de-
fedive as the Law itfelf. For if after Faith
in C/jW//, and Rich Obedience to him as we
can now perform, the Chrifcian ft ill remains
under the Dominion of Sin, and the Con-
demnation of the Law, which is the true
State defer ibed in Chap, vii, then the Grace
of God is of no ufe to us, nor are we any
nearer to Life, by being in Chrift^ and walhng
after the Spirit^ according to our prefeat Abili-
ties : But Oill we want a new Redemption,
and ought to cry out, O ivretched men, who
Jldall deliver us^ &c.

But here it may be objedted. Are not even
good and hok Men attended ivith fenfuai Appe-
tites and AffcBions^ and therefore may iit not
very jiiflly apply to them the Apoftle s Defcriptiors
of a Jew in the Fiefh ? To this I ans-
wer : It is undoubtedly true, th;it even good
and holy Men are attended with various Ap-
petites and Affections, and i^ach as will exer-
cife Vigilance, Self-denial, Faith and Patience,
while they are in the Body. For this Caufe
St. P^w/kept hisBody nndei^ and brought it into
SubjeBion^ left that by any tneans^ when he had
preached to others^ he himfelf y^(9?(f/<^ be a Caji--
away. And the Apoilolic Wriiings abound
with Exhortations to Chriilians tQ poiJels
P 4 their

2 1 6 l^he DoBrine of Original Sin

their VefTels in Sandtification and Honour,
to watch and be fober, to abftain from flefhly
Lufts, which war againft the Soul. But ftill
this will not jiiftify us in applying what the
Apoille iaith here of the Jew in the Flefi to
true Chriilians, to good and holy Men : Be-
caufe though fach have, and while in this
World, will have, fenfual Lufts and Affect-
ions to ilruggle with, yet they are not fuch
Lufts as prevail and bring them into Captivity
to Sin ; for then tliey would lofe their Cha-
ra(^ler, and ceafe to be good and holy Men.
They are not fuch Lufts as conqiier them ;
but fuch as they oppofe, conquer and mor-
tify. And therefore it is falfe and injurious
to true Religion to fet them upon a Level with
the "Jew here w the Flefi^ who is fuppofed to
be conquered and brought mto Captivity to
ihe La-TV of Si?i and Death.

But, you may fay, mo e find in Scripture
that Jg me times good Men have fallen foully into

Sin. And what then ? Doth it follow

from thence all good Men are in the Fleflj,
carnal and fold under Sin ; that they are
brought into Captivity to the haw of Sin and
Death ? Surely no. Good Men have fallen
into Sin ; but their falling into Sin doth not
denominate them good Men, but their re-
covering themfeives again to Repentance. For
had they remained under the Power of Sin,
carnal and fold under Sin ^ they would for ever

Part III. examined with Candour, 21 j

have loft the Character of good Men, and
really have been in the wretched Condition
the Apoftle defcribeth in this Chapter. All
that we can learn from the Faults of good
Men in Scripture is, that they are obnoxious
to Temptation, and may be overcome if they
are negligent and fecure : And further, that,
through the Mercy of God, it is poflible he
who hath finned may fee the Error of his
Way, and return to the Obedience of the
Juft. But we cannot from the Faults of good
Men infer, that there is no DifFerence be-
tween them and wicked Men who live
habitually in Sin ; or that David, when in
Abhorrence of his Crimes, he humbled him-
felf before God, renounced and forfook them,
was not a whit better, as to the Principle in
his Heart, but the fame Man, as when he
committed Adultery and Murther.

But the Prophet faith. The heart is de-
ceitful above all things^ and defperately wicked,
who can know it f Jer. xvii. q. Aiijw. Chrift-
ians, too generally neglecting the Study of
Scripture, content tliemfelves with a few
Scraps, which, though wrong underftood,
they make the Teft of Truth, and the Ground
of their Principles, in Contradidion to the
wliole Tenor of Revelation. Thus tbJs Text
hath been mifapplied to prove that every
Man's Heart is fo defperately v/ickcd, that no
M^n can knov/ how wicked his Heart is.

But

2 1 8 Tloe DoSfrme of Original Sin

But the Spirit is fhewing the wretched Error
of trufling in Man. Ver. 5. Thus faith the
Lord^ curfed be the man that trujleth in man,
and maketh fejh his a7'm, and wbo/e heart de-^
parteth from the Lord. Ver. 6. For he jhall
be like the heath in the defart, and jhall not
fee when good cometh^ 6cc. Ver. 7. Blefed
is the man that trufteth in the Lord^ and whoje
hope the Lord is. Ver. 8. For hefiall be as a
tree planted by the waters, &c. And then
[Ver. 9.) he fubjoins a Reaion which demon-
ftrateth the Error of trufting in Man j The
heart is deceitfid above all things^ and dejperately
wicked y who can know it '^ We cannot look
into the Hearts of thofe we triiil; : un-
der great Pretences of Kindnefs they may
cover the blackefl Defigns. But God, the
univerfal Judge, he knows what is in every
Man, and can preferve thofe who truft in
him from the latent mifchievous Counlels of
the wicked and treacherous. Ver. 10. / the
Lord fear ch the hearty I try the reins, even to
give every man according to his ways, and ac-
cording to the fruit of his doings. This Text
therefore doth not relate to the Difficulty
which any Man hath to know his own Heart,
but the Heart of thofe in whom he may
confide.

It may be further urged, Do we not ex-
perience, that we have corrupt and wicked
Hearts'^ and that the Apofiles Defcription

(Rom,

Part III. cxatnined with Candour. 219

(Rom. vii.) but too well fiiits what we find in
ourjehes ?-- I anfwer, every Man can beft judge
what he finds in himfelf : Bat if any Man
really Bnds his Heart is corrupt and v/icked,
it is the Duty of a Minider of the Gofpel to
exhort him earr.eftlyto ufe thofe Means which
the Grace of God hath provided for purifying
o'jrfelves from all Filthinefs of Flefh and
Spirit, and for perfed:ing Holinefs, 2 Cor. vii. i .
Lei: fuch a corrupt Perfon, as he valueth the
Salvation of his Soul, hear and learn the
Truth as it is in Jejiis {Ephef. iv. 22.) where-
by he will be taught to put off the old man ^ which
is corrupt according to the deceitful lufis^ and
to be renewed in the fpirit of his mind ; and to
put on the new man, which after God is created
in righteoufnefs and true holinefs. To hear
fome Chriftians talk, one would imagine they
thought it their Duty, and a Mark of Sin-
cerity and Goodnefs to be always complain-
ing of corrupt and defperately wicked Hearts,
and confequently that they ought to have, or
in Fad: fhould always have, fuch Hearts to
complain of. But let no Man deceive him-
felf. A wicked and corrupt Heart is too
dangerous a Thing to be trifled with. I would
not here be thought to difcourage the humble
Sentiments every Man fhould have of him-
felf, under our prefent Infirmities : But we
may greatly wrong ourfelves by ^falfe Himii-
lity 3 and whoever carefully perufeth the
New Teflament will find, that, however we

are

220 The DoBrine ^Original Sin

are obliged to repent of Sin, a Spirit of com-
plaining and bewailing is not the Spirit of the
Gofpel ; neither is it any Rule of true Re-
ligion, nor any Mark of Sincerity, to have a
corrupt Heart, or to be always complaining
of fuch a Heart. No : The Gofpel is in-
tended to deliver us from all Iniquity, and to
purify us into a peculiar People zealous of
good Works, Tit. ii. 14. to fandify us through-
out in Body, Soul and Spirit, that we may
now be Saints, may 7tow have Peace and
Joy in the Holy Ghoft, and at length be
prefented without Spot or Blemifh before the
Prefence of God. Ephef.v. 2!^, 26,27. ^hriji
loved the Church, and gave himfelffor it, not
that it might continue groaning in a State of
Corruption and Wickednefs, but that he
might, even in this World, y^^/^^z/Jy and cleanfe
it with the wafliing of water, by the word, that
he might prefent it to himfelf a glorious Churchy
not having [pot or wrinkle, or any fuch thing ;
but that it fiould be holy and without blemijh.
And this 16 the invariable Senfe of Revelation.
Nevcrthclefs it is manifeftly true, that while
we are in the Body we fliall be exercifed with
the Infirmities and Paffions thereof. But this
is not our Corruption or Wickednefs, but
the Trial of our Virtue and Holinefs in re-
fifting and fubduing every irregular Appetite.
And it is the real Charader of every true
Chriitian, not that he feels he hath a corrupt
and wicked Heart, but that he criicijieth the

fiefi

Part III. examined with Candour. 221

flejh with the affeBions and lufts^ (Gal. v. 24.)
and perfeBs holinefs in the fear of the Lord,
A real Chriftian may fay, my Heart is weak,
and my Paffions ftrong : but he is no real
Chriftian, or the Gofpel hath not had its
proper Effects upon him, if he cannot at tlie
fame time truly fay, I reiift and reftrain my
Paffions, and bring them into Captivity to
the Laws of Reafon and true Holinefs. What-
ever is evil and corrupt in us we ought to
condemn j notyi? as that it fliall still remain
in us ; that we may always be condemning
it; but, that we may speedily reform,
and be effectually delivered from it;
otherwife certainly we do not come up to the
Charadler of the Difciples of fefus Chrifl,

Therefore to give a dired: and final
Anfwer to the Objediion taken from Kom. vii.
we may from thence gather, that we are very
apt, in a World full of Temptation, to be
deceived and drawn into Sin by bodily Appe-
tites ; that when once we are under the Go-
vernment of thofe Appetites, it is at leaft ex-
ceeding difficult, if not impradicable, to re-
cover ourfelves by the mere Force of Reafon ;
and confequently that we ftand in need of
that Life-giving Spirit, which the Apoftle
mentions. Chap. viii. 2. and laftly, that the
Cafe of thofe who are under a Law threaten-
ing Death to every Sin, muft- be quite deplor-
able, if they have no Relief from the Mercy

of

222 ^e DoSlrine d/' Original Sin

of the Law-giver. Which fad Cafe, the ^ewsi
who adhered to the Law, and rejeded the
Gofpel, chofe for themfelves. But we can-
not, from any thing in that Chapter ^ infer,
that we Gome inte the World infeded and
depraved with finful Dilpofitions conveyed
down to us from Admn^ as the EfFed: of his
Sin J (for the Apoftle giveth not the leaft
Intimation of any thing relating to Adam, or
the Corruption of our Nature in and by him)
nor that any Man fmneth neceffarily, or is
unavoidably made a Sinner, through the ma-
lignant Influence of fome Principle, which it
was never in his Power to command j for
then he would be no Sniner at all. Much
lefs can we infer, that the Apoftle is de-
fcribing his own Cafe, or the Cafe of any
upright Chriftian ; though it be true that he
had, and that all upright Chriftians, while
in the Body, have fenfual PaiTions to refift
and mortify. But then, as they are m Chrift^
it is their real Character, that they do refift
and mortify thofe Paffions, not that they are
overcome, and brought into Captivity by
them J which is the fad Cafe and Character
defcribed in the Chapter we have been exa-
mining. Which Character, if it is finally our
own, we fhall undoubtedly perifh.

I HAVE been the longer upon this PafTage
of Scripture, not only for the fake of the
prefent Argument, but to free Chriftians

from

part III. examined nvith Candour. 223

from a dangerous Snare into which, I fear,
many have fallen, while from this Chapter
they have concluded, that they might, by
their Lufts, be hindered from doing the good
they are convinced is their Duty, and by the
Law in their Members be brought into Servi-
tude to the Law of Sin, and yet, as to their
fpiritual State, be in as- good a Condition as
the Apoftle Paid himfelf. A Perfuafion
which hath a manifeft Tendency to give us
too favourable an Opinion of the Workings
of criminal Affed:ions, to make us remifs in
mortifying them, to encourage us to venture
too far in fenfual Indulgences, and to lull
Confcience aileep when we are fallen under
the Dominion of them. Or, if a better Mind
preferveth a Man from thefe worft Confe-
quences of this Miftake, yet, fo long as it
remains, he muft rob himfelf of due En-
couragement to pious Induflry, and a chearful
Progrefs in the Chriflian Courfe. For after
all his upright Endeavours, he will imagine
he maketh very fmall or no Advances in a
religious Life. Still he is but where he was ;
flill carnal and fold under Sin, /. e. ftill under
the worft of Habits, and in the moft wretch-
ed Condition. To make this good, common
Infirmities are magnified into the blackeft
Crimes ; and even imaginary Corruption and
Guilt, inbred Corruption, and the Guilt of
Adams ^ Sin, are admitted to difquiet the Con-
fcience. And fuch untoward Sentiments can-
not

224 T^^^ DoBrhie o^ Original Sin

not fail of infeebling Hope, Love, and Joy.
The Gofpel is glad Tidings of great Joy,
which introduceth a bleiTed, glorious, and
lively Hope, giveth us the moft plealing Sen-
timents of the divine Love, infpireth a Com-
fort and Peace far fuperior to all temporal
Enjoyments, and exprellly requireth us to
rejoice in the Lord, to holdfafi the confidence of
hope, to rejoice in hope : But what Room can
there be in our Breafts for Joy and Hope if
we ftill conceive ourfelves to be in a State the
Scripture every where condemns ? If we are
.ftill carnal and fold under Sin, how can we
lift up a chearful Face towards Heaven ? We
mufl: be deftitute of the Comfort which re-
fults from a Heart purified by the Faith of
'Jefiis, and remain under gloomy Doubts and
Fears, which no Marks or Evidences can
diffipate.

If you are latished v/ith the Anfwers to
thofe Objedicns, yet yerhaps you may be in-
clined to query,

Qu^EST. L Is not the DoBrine of Ov\^m2X
Sin neceffary to account for the being of Sin in
the World ? How comes it to pafs there is fo
much V/ickednefs in the World if our Nature be

ui

12

notfinfi.

Answ. Adanis Nature, it is allowed, was

very fir from being finful, and yet he finned.

I And

Part III. examined with Candour. 22 c

And therefore the common Dodlrine of Ori-
ginal Sin is no more neceflary to account for
the Sin that hath been, or is in the World, than
it is to account for Adam\ Sin. His Sin was
not from a depraved Nature, but from his own
difobedient Will: And fo muft every Man's
Sin, and all the Sin in the World, how much
foever, be, as well as his. And to this Caufe
alone the Scriptures conftantly alfign the
Wickednefs of all Men.

Quest. II. How then are we horn into the
World ? And what Ideas ought we to have of
mr Being ?

Answ. We are born into the World quite
ignorant, yobxi. 12. Vain man would be wife ,
though man be born like a wild ajfes colt. We
are born as void of adlual Knowledge as the
Brutes themfelves. We are born with many
fenfual Appetites, and confequently liable to
Temptation and Sin. But this is not the Fault
of our Nature, but the Will of God, wife
and good. For every one of our natural Paf-
iions and Appetites are in themfelves good ;
of great Ufe and Advantage in our prefent
Circumftances : And our Nature would be
defe6live, fluggilh or unarm'd, without them.
Nor is there any one of them we can at
prefent fpare. Our Paffions and Appetites
are in the?nfelves^ wifely, and kindly too, im-
planted in our Nature, and become evil
Q_ only

22 6 ^loe DoBrine of Original Sin

only by unnatural Excefs, or wicked Abufe.
The Poiiibility of which Excefs and Abufe is
alfo well and wifely permitted for Our Trial.
For without feme luch Appetites, our Reafon
would have nothing to ftruggle with, and con-r
fequentiy our Virtue could not be dulyexercifed
and proved in order to its being rewarded. And
the Appetites we have God hath judged mofl
proper, both for our Ufe and Trial.

On the other hand, we are born with ration-
al Powers, which graduaUv, and as God hath
been pleafed to appoint, do grow up into a
Capacity of the mofl ufeful Knowledge, tho' of
different Degrees. Even the Heathen {Rom. i.
20j2i.) knew God, and might have glorified
him as God. But under the glorious Light of
the Gofpel, we have very clear Ideas of the
divine Perfe6:ions, and particularly of the Love
of God, as our Father, and as the God and Father
of our Lord and Saviour yefiis Chriji ; we fee
our Duty in the utmoft Extent, and the
f* moil: cogent Reafons to perform it ; we have

Eternity opened us, even an endlefs State of
Honour and Felicity, the Reward of virtuous
A<^ions, and the Spirit of God promifed for
our Dirediioji and Alliftance. And all this
may and ought to be applied to the purifying
of our Minds, and the perfefting of Holinels.
To this Light, and to thefe happy Advan-
tages we are born ; for which we are bound
for ever to praife and magnify the rich Grace
of God in the Redeemer. And all Men in

•f the

<l

Part III. examined mth Cafidour. 227

the World are born to fome Light, and feme
Advantages, for which they are accountable ;
tho' only according to the feveral Degrees of
their Light and Advantages.

This Idea then we ought to have of our
Being : ^hat every thing in it is formed and
appointed juft as it fhould be : T^hat it is a
noble and invaluable Gift beftowed upon us by
the Bounty of God, with which we fhould be
greatly pleafed, and for which we fhould be
continually and heartily thankful : That it is a
perifliable thing,which needeth to be diligently
guarded, and cultivated : Tte our fenfual In-
clinations are to be duly reftrained and difci-
plined, and our rational Powers faithfully ap-
plied to their proper Ufes: TteGod hath given
us thofe rational Powers attended with thofe
fenfual Inclinations, as for other goodPurpofes,
fo in particular, to try us, whether we will care-
fully guard and look after this moft invaluable
Gift of his Goodnefs : And that if we do
not, he will in Ji^ftice punifli our wicked
Contempt of his I>ove ; but if we do, he will
gracioufiy reward our Wifdom and Virtue.
And all, and ev^ry one of thefe Confider-
ations fhould be a Spur to our Diligence, and
animate our Endeavours to anfwer thefe
moft high and moft excellejit Purpofes of
his Wifdom and Goodnefs.

QiJ^EST. III. How far is our prefent Stat^
the fame with that o/'Adam in Paradife ?

0^2 AnSW.

228 The DoSlrine of Origmd] Sm

Answ. As to our mental Capacities, for
any thing I can find in Scripture, they are the
fame as yidam^^ faving fo far as God fees fit
to fet any Man above or below his Standard.
Poffibly the Force and Acutenefs of Under-
flanding was much greater in our Sir Ifaac
Ne^vton than in Adam. And there are many
in the World probably much below Adaniy
in rational Endowments. And between the
higheil and loweft Degree of Reafon amongft
Men there are various Gradations, as our
wife Creator feeth fit to give unto every one.
We confift of Soul and Body : fo did Adam.
We have fenfiial Appetites : io had he ; for
he lived by eating and drinking as we do.
And in the fingle Inftance of £w's Sin we
fee all that is now in the World diffufed thro'
the various Branches of Iniquity, namely,
'The Lujl of the Flejh, the Lujl oj the Eye^ and
the Pride of Life. He was upon Trial -, fo
are we. Many Men are overcome by Tempt-
ation J and fo was Adam. We are to leave
this World, and enter upon another, an eter-
nal State j fo probably was Adam.

Bu T in thefe Things we differ. Adam
was created in the Maturity of bodily Stature
and mental Capacity ; we in the Ignorance
and Weaknefs of Infancy. His Temptations
were not many ; ours are various and mul-
tiplied J not fo much by the Appointment of

God,

Part III. exammed with Candour, 229

God, or the Difference of Circumftances, as
by the increafed Corruption of Mankind, and
the many wicked Inventions they have found
out to abufe God's Mercies, and pervert their
own Minds. He had leiler, we greater De-
grees of divine Affiftance and Grace. He
had no evil Examples before his Eyes, we
have many. But then he had no good
Examples ; as he was free from the Difad-
vantage of the one, he wanted the Advantage
of the other. Whereas had we come into the
World with our prefent Nature^ in an Age
or Nation where Vice had been Ixuiiflied,
Virtue of every kind univerfally pradifed,
and the Grace of God as at prefent revealed,
and had grown up under all the Advantages
thence arifing, I reckon we fliould have come
into Being under Circumftances much more
advantageous for Virtue and Piety, and for
perfevering in it, than Adam, Further, his
Body was found and hale ; ours liable to Dif-
eafes. He exempt from Toil and Sorrow ; we
fubjed: to both. He to pafs out of the World,
not by Death : it is appointed to us to die.
And thefe laft, Toil, Sorrow, Sicknefs and
Death, we fuffer in confequence of his one
Ad; of Difobedience.

Qij^EST. IV. But how is It conjifimt 'mlth
the yujiice of God ^ that wejujir at all upon
account o/^Adam'i Si?i f

0^3 A NSW.

^30 7f3e Doctrine of On^msX ^vci.

Answ. Had God executed the Threat^
enihg upon Adam, and he, and his Pofterity
in him, had been cut off in the very Day he
linned, ijever to Uve, or have a Poffibility of
living any more for ever, it would have been
no more Injuftice to us, than if God had
never created this World, or Adam in it.
But novv^ that v^e are, through the Grace of
God, brought into Being, though we are ob-
noxious to Sorrow and Death, and in Gon-
fequence of Adam^ Sin too ; yet this is not by
way of Pu N I s H M E N T to us, bccaufe we were
not guilty of his Sin ; but by way of wife
and gracious Dispensation, as I have en-
deavoured to fhew in the Appendix to the
Firft Part.

Let thus much fuffice for anfwering Ob-
jeftions and Queftions. Judge freely for your
felf ; for I am not infallible : but judge can-
didly; for I have delivered my Sentiments
honeflly and impartially.

We are next to enquire upon what true
Grounds thofe Parts of our holy Religion
{land, which the Schoolmen have founded
upon the common Dodrine of Original Sin.
This Dodrine they have one way or other
conneded with almoft every Part of Religion j
but it will be f'jfficient to examine its fup-^

pofed

Part Ilh examtned ivith Candour, 231

poled Relation to the two pv/incipal Articles of
Redemption and Regeneration.

I. Redemption.

Our Fall, Corruption, and Apoftacy In
Adam hath been currently made the Realbn
why the Son of God came into the World^
and gave himfelf a Ranlbm for us. And,

1. The Apoftle affirmeth, Rom. v. iS^ 19.
That by the Righteoufhefs and Obedience of
Chiiift, all Men are delivered from the Con-
demnation, or Senterxe of Mortality they
came under, through Adnm^ one Offence
and Difobedience. Thus far therefore the
Redemption which is in Cbrift ftands in Con«
nedlion with Adam's firil Tranfgreffion, as f
have endeavour'd to {hew in the Appendix to
the Firft Part. But,

2. The Redemption, or the Grace of God,
in Cbrijl, extends far beyond the Confequeiices
of Adam\ Tranfgreffion. For fo the Apoftle
{Rom. V. I (;, 16, 17.) exprefily affirms^ and
by way of Caution too, tiiat we might not
miftake him, when he was diftourfing upon
this very Point. But not as the opf-nct {of Adam"]
fo is the free gift^ o\' grace ci God in Chrin".

15. For if through the offence of Qne immy. he

dead ; much more the grace of God^ and the

gift by grace ^ which is by one man^ J^rf^ Ckrifl^

Q^ bath

232 T^he DoSirine of Original Sin

bath ABOUNDED unto many, 16. And not as
it was by one thatjinned^ fo is the gift : for the
judgment was ^ one [Offence] to condemna-
tion 5 but the free gift is of many offences
unto jujiification. 17. For tf by mans offence

DEATH REIGNED by One-, MUCH MORE

they which receive^ well improve, the abun-
dance of grace ^ and of the gift of righteouf-
nefs.fiall REIGN in life by one, Jefus Chrtjl,
Here you fee plainly the Apoftle aflerts a
Grace of God in Chrifi which already hath
abounded, overflowed beyond the Effeds
and Confequences of Adam's Sin upon us ;
and which hath refped:, not to his one Of-
ftnce, but to the many Offences, which Men
have perfonally committed : not to the
Death which reigned by him, but to
the Life in which they who receive Chrift,
or the fore-mentioned abounding of Grace \i\
Chrifi, fhall hereafter reign for ever. The
Death inflidled in Confequence of Adam's Sin
is reverfed in the Redemption in Chrifi. But
that is not the whole Reafon and End of Re-
demption by far, if we may trufl an infpired
Apoftle. The grand Reafon and End of Re-
demption is, the Grace of God, and the Gift by
Grace ; the erecting and furnifhing a Difpenf-
ation of Grace, for the more certain and ef-
fedual Sandification of Mankind into the
Image of God, the delivering them from the
Sin and Wickednefs, into which they might
" l, or were already fallen ; To redeem therri

Part III. examined with Candour, 233

from Iniquity, and bring them to the Know-
ledge and Obedience of God. And therefore,

3. The Scriptures of the New Teftament
(excepting Rom. v. 12, C^c. and i Cor. xv.
2I5 22. before explained) do always affign the
actual Wickednefs and Corruption of Man-
kind wherewith they have corrupted them-
lelves, as the Reafon and Ground (next to
the Grace of God) oi Chrijl\ coming into
the World. To produce all the Scriptures
would be to tranfcribe a good Part of the
New Teftament. Let it fuffice therefore to
put you in Mind, that when the Apoftle,
Kom. i. 16, 17. is profelTedly demonftrating
the Excellency and Neceffity of Gofpel Grace,
(which is the fame thing as the Redemption
in Chriji) for the Salvation of the World,
he proveth it, not from the Eftate of Sin
and Mifery into which they were brought by
Adam'?, Fall, but from the Sin and Mifery
which they had brought upon themfelves, by
their own wicked departing from God.
Ver. 2 1 . Becaufe that when they knew God^
they glorified him not as God, neither were
thankful, but became vain in their imaginations^
and their foolijh hearts were darkened. And fo
on to the end of the Chapter. And as the
Gentiles, fo likewife the Jews, had corrupted
themfelves, and ftood in need of Gofpel
Grace, and Redemption, as well as other
Men, Chap, ii, iii. to ver. 19. Where hecon-

dudeth,

234 ^^ DoBrine ^Original Sin
cludeth, he had from notorious Fafts, and
Scripture-Proofs, Hopped every Mouth both-
of Jew and Gentile^ and brought in the ivhole
World guilty before God, infufficient for their
own Juflification upon the Foot of the Deeds
of mere Law. And then goeth on j but now
the righteoufnefs of God, or that Method of
Salvation, which the gracious Lawgiver hath
provided, is manifejled to tht World, C^c. for
the Benefit of all Sorts of Men, {Fer.j^ . For
all ftand in Need of it, all having finned and
come port of the glory of God, i. e.xhc Obedience
of God) that they may be juftified freely by his
grace, thro' the redemption which is in Chrift, 6cc.
You fee the Apoftle groundeth the Grace of
Redemption upon the adtual Wickednefs of
Mankind, and upon no other Caufe or Reafon.
So TitXii. 3. For we ourf elves alfo were fometimes
foolifh, difobedient, deceived, ferving divers lufis
and pleafures, living in inalice and eirvy , hateful
and hating one another. Ver. 4. But after
that the kindnefs and love of God our Saviour
towards man appeared, Ver. 5. — According
to his mercy he faved us by the wafmig of rege-
neration and renewing of the Holy Ghoft, ver. 6.
which he hath floed on us abundantly through
Jefus Chrijl our Saviour. Ver. 7. T'hat being ^
jujlifed by his grace, weflmdd beiyiade heirs ac-
cording to the hope of eternal life. Gal. i. 4.
He gave him f elf for us, that he might redeem
us from this prcfcnt evil world, i. e. from the-
fujls of the jlejhy i Pet. i. 18. JVe are redeemed

from

Part III. exammed with Candour, 235

frcm a liain cojruerfation. i John iii. 8. For
this purpofe the So?i of God was manifejied^
that he might dejiroy the works of the Devil.
In fhort, (excepting the two Places above-
excepted, which relate only to reverling the
Sentence of common Mortality) I know
not of any Place in Scripture, where Re-
demption is not aHigned, on God's Part, to
his own free Grace j and, on Man's Part,
to the Depravation and Corruption of the
World wherewith they have dejiraved them-
felves. And I verily believe, it is not in the
Power of any Man to bring any Text to
the contrary.

4. Th E Redeemer himfelf frequently fpeaks
of the various Parts of his own great Work ;
fuch as inlightening the World, converting
Sinners, raifing the Dead, &c. But of re-
deeming us from the Sinfulnefs and Corruption
of Nature derived from Adam^ he faith not
one Word in all the four Gofpels. This,
methinks, fliould appear very furprifing to
thofe who believe Original Sin, as commonly
taught, is the principal Objed; of Rederiipt-
ion. For if that be true, why did not Chriji
tell us fo ? Can we fuppofe, upon any juft
Ground, it was not fit he Ihould tell us ?
Rather fhould we not have found it diftinguifh-
ed emphatically in every Page of the Gofpels,
as a Matter relating to the true Knowledge of
0ur fpiritual State, as the Subjed of the dcepeft

Humi-

236 T'be DoBrtne 0/" Original Sin

Humiliation, and the only pernicious Principle
againft which all our Endeavours are to be
levelled ? But feeing he hath not faid one
Word about it, and feeing he fpake exactly
according to the Commiffion which the
Father gave him, yohnxii. 49, 50. may we
not fafely conclude, it was no Part of his
Commiffion to preach the common Dodrine
of Origmal Sinf

It hath been delivered as a fundamental
Truth, 7'hat no Man will come to Chrift, the
fecond Adam, who is notjirji thoroughly coni}inc-
ed of the feveral things he loft in the firll Adam.
— If fo, then furely our Saviour, in his Mini-
ftry, would have laboured above all things to
explain and inculcate the Pravity and Defile-
ment of Nature we derive from Adam, and
the eternal Damnation due to all Men upon
that Account; as being, if our common
Schemes are right, the only jufl and effe<5tual
Method to convince Sinners. But whereas
he is fo far from ufing this Method of draw-
ing Men unto him, that he never, in any
of his Difcourfes, fo much as mentions Adam
or the Corruption of our Nature in him ;
and whereas the Apoftles alfo in their
Sermons recorded in the ABs^ and preached
to all Sorts of Perfons, are wholly filent upon
this Head, and in their Epiftks too, excepting
the two Places which relate to the reverfing
the Sentence of common Mortality ; we have

iuil

Part III. examined with Candour. 237

juft Reafon to fufpedl this is, not only no
proper Method of converting the World, but
a Do(5trine falfe, and fuperadded to the 7'ruth
as it is in Jefiis. But,

5. Original Sin, as it is Guilt rmptitedy
is no Objedt of Redemption. Imputed Guilt
is imaginary Guilt, which the Judge will
think, and will have to be mine, though he
knows it is not mine. Now in this Cafe there
is nothing to be effected by a Redeemer.
Upon Occafion of Adam'% Disobedience
God might for wife and even beneficent
Reafons fubjed: all Mankind to the fame
Sentence of Mortality, which paffed upon
him : and for Reafons no lefs wife and bene-
ficent he might appoint, that the Refurredion
of the Dead ihould ftand in relation to the
Ob e d i e n c e of Chrift, 'Tis highly becoming
the univerfal Father, to beftow Benefits in a
Way which fhall promote moral Good. And
here the Redeemer hath the noblefi: Work to
do, in exhibiting before the World the moH
illuftrious Virtue, as above all Things pleaf-
ing to God, and the Ground of all Happinefs.
But the only way, that I can fee, of being
redeemed from imputed, imaginary Guilt is,
for the Judge to think (as he is in Juftice
bound) that the fuppofed Guilt is not mine,
or that I am not guilty of a Sin I never
committed.

II. Re-

-^3^ ^^^ T)o6irine ^Original Sin

',s„\

II. Regeneration.

Why mt^fl we be born again ? Anfw. Be-
caufe we are born in Sin. Our Nature in
Adam is corrupted, and utterly indifpofed, dtf-
abled and made oppofite to all that is fpiritually
good, and isokolly inclined to all evil, and that
continually : Therefore we muft be born
again, before we can do any thing that is
good and pleafing to God.

But upon thefe Principles it cannot be
our Duty to be born again, and confequently
not our Fault if we are not, becaufe we are
utterly difabled to all fpiritual Good, and
wholly inclined to all Evil. Accordingly it
is common to find Divines afferting, that we
are born again by fome uncertain, arbitrary
and irrefiftible Workings of the Spirit of God,
which operate upon fome few, and not upon
others. Though the fame Divines tell us,
That if any are not born again, they fhould
be condemned to everlafling Torments.
Which is to embarrafs Religion with inex-
tricable Difficulties, and to fill the Minds
of Chriftians with endlefs Perplexity and
Confufion.

But Regeneration, or l?eing horn again,
born from above, or of the Spirit, is a Gofpel
Dodrine j and it is as much every Man's

Duty

Part III. examined with Candour. 230

Duty to be born again, as it is to be a good
and virtuous Man, or a true Chriflian. For,
as I take it, to be born again, or of God, is
no other than to attain thofe Habits of Virtue
and Religion, which give us the real Character
of the Children of God *. And what thofe
Habits are, is every where in the Gofpel ex-
plained, efpecially Tit. ii. That we deny un-
godlinej sand worldly liifts^ a?id li've Joberly , right e-
oujly and godly. And why oup^ht we to attain
the Habits of Sanctity ? Becaufe without Holi-
nefs no Man (hall fee the Lord -, and becaufe,
in the very Nature of Things, we cannot be
holy without our own Choice and Endeavour 5
and laftly, becaufe God hath endowed us
with Underftanding, and furniihed us with
all proper Means to enable us to gain a Cha-
ra<Ster of Worth and Excellency.

The Lord from Heaven informs us,
yohn iii. 3. Except a man be born again ^ or
from above, he cannot fee^ polTefs or enjoy,
the Kingdom of God. This he delivers as a
Truth of the greatefl; Importance, and thereby
teacheth us,

I. That God, who ddighteth in com-
municating his Goodnefs, ha.h been pleafed

* I ftand not here upon the Script .re S^nfe of Terms.
It is enough to my Purpofe if the Dottrine, I an. ex-
plaining, is Scripture Dodtrine, however the Terms
may fometimes happen to be applied.

to

240 The Dodfrtne of Original Sin

to ere6t a Kingdom or Family, Ephef. iil.
14, 15. a Society of rational Beings, united
in and under him, for his Glory and their mu-
tual Happinefs. This is every where fpoken
of in the New Teftament, and is a Scheme
highly worthy of the Father of Lights^ the
only Fountain of Being and Enjoyment.

II. Whereas earthly Kings cannot
choofe their Subjects, but muft take them
as they find them, it is not fo with the
fupreme Lord : He choofeth his Subjects, and
will finally admit no Members into his King-
dom, that are not rightly difpofed to relifh
and promote the Happinefs and Welfare
thereof.

III. All Wickednefs and Ungodlinefs is
quite contrary to the Nature and Ends of
this Kingdom. It is a Kingdom wherein
the holy and righteous God reigneth and
governeth, and it is eredted purely for his
Honour and Glory, and the Good of his
Creation ; that all who are endowed with
Underftanding and Reafon may dwell
with him as the Objedts of his Love j be
happy in him, and in the mutual Enjoyment
of one another ; may be fubfervient to his
Wifdom and Goodnefs, and employ their
Powers and Capacities in any ufeful Way to
which he fhall call and direct them. This
may well be allowed to be the Nature of

God's

Part III. examiited with Candour. 241

God's peculiar Kingdom. Now, it is mo(t
evident without an habitual Subjection of the
Will to Reafon and Truth, or to the Will of
God, none can be fit to be Members of this
Society or Kingdom. Unlefs there is a good
Underftanding and found Judgment to dif-
tinguifli between good and evil: Unlefs there
is a full Perfuafion, that all Reverence, Love
and Obedience is due to God, our Creator,
Lord and Father : Unlefs his Favour is pre-
ferred before all other Enjoyments what-
foever : Unlefs there be a Delight in the
Worfliip of God, and in Converfe with him :
Unlefs every Appetite be brought into Sub-
jedlion to Reafon and Truth : And laftly,
unlefs there is a kind and benevolent Difpo-
fition towards our Fellow-creatures, how can
any Mind be fit to dwell with God, in his
Houfe and Family, to do him Service in his
Kingdom, or to promote the Happinefs of any
Part of his Creation ? The Original of Wicked-
nefs is Error, and the Fruits and Effedts of
it Alienation from God, and Mifchief to all
that are about us. He therefore that feeth
and maketh no Difference between good and
evil, right and wrong ; who difcerneth no
Glory and Excellency in Holinefs, and Right-
eoufnefs ; nothing fiilfe, odious and pernicious
in Sin ; who thinks irreverently of God,
and habitually tranfgrefl'eth his holy Laws ;
who fondly embraceth any thing in the Crea-
ture in Contempt of God's Fayour and BlefT-

R ing

242 T^e DoBrii.e of Original Sin

ing ; who preferreth the Gratification of his
own Lufts to the Love and Obedience of
fupreme Perfection, and will rather do what
he knoweth is evil, than crofs his own abfurd
Appetites : He that is of a wrathful, cruel,
proud, envious, malicious, bitter, unforgiv-
ing, uncharitable Spirit j fuch a one, I fay,
is of a Chara6ter plainly inconfiflent with the
Honour of God, and the Profperity of his
Kingdom. Such a one cannot be a vejjel un-
to honour^ jan5lified and meet for the mafters
ufe^ and prepared unto every good work. On
the contrary, fuch a one is unclean, and un-
meet for any Ufe, Office or Employment
under the great Mafler of the fpiritual and
heavenly Family, and prepared and difpofed
only to every evil Work ; to do Wrong and
Hurt to his fellow Subjedrs. And for God to
take fuch a one into his Kingdom, would be
to take Error, Rebellion and Mifchief into his
Kingdom. Hence we read, Mat. xiii. 41.
That the Son of man^ who, under the Father,
is fet at the Head of this Kingdom, will, at his
fecond Coming, gather out of'ii^ all things that
offend^ and them which do iniquity. What-
ever is contrary to Reafon and Truth, what-
ever is oppofite to the Will, Purity and Per-
fedions of God, whatever is offenfive and
mifchievous to his Creation, he will gather
out of this Kingdom, and cail into Perdi-
tion ; which is perfedly right^ and agreeable

not

Part III. examined with Candour. 243

not only to Justice, but even to Good-
ness itfelf.

IV. It is one thing to be born into God's
Creation^ and another thing to be born into his
pecidiar K:ingdom. This fliould be carefully
obferved. All Creatures whatfoever come into
Being, by no Virtue of their own, but by a
fovereign Ad: of God's Power and Wifdom,
In this Refped there is no Difference between
the meanell: Reptile under our Feet, and the
higheft Archangel in Heaven. Whatever
the natural Endowments of any Creatures are,
they are wholly and folely the Workmanfhip
and Gift of God : and though much Praife
and Honour is due to him on this Behalf,
yet none is due to them ; on this Account
they are neither virtuous, nor praife- worthy,
feeing their natural Excellencies are not their
own Choice, not from themfelves, but from
God. And therefore it is moft evident, that
in the Cafe of thofe Creatures which are en-
dowed with Reafon,and can underftand Truth
and FaKhood, Good and Evil, Right and
Wrong, that their mere Exiftence, of how
excellent a Degree foever that be, is not
enough to recommend them to the Efteem
and Approbation of their Creator. For every
Creature muft live according to the Powers
and Capacities it hath received ; otherwife it
hath received them in vain, and doth not
anfwer the Ends of its Creation, Though its
R 2 Powers

2 44 ^'^^ DoBrine of Original Sin
Powers are of the very noble ft Kind, yet they
are plainly iifelefs, if not duly applied. For
of what Ufe and Value is the largeft Capacity
of Underfcanding, which underftandeth no-
thing ; or that is drawn into Error by felfifh
Affections ? Or how can God approve and
efteem that Power of choofmg and refufing,
which is employed only in choofing what is
Evil, and refilling what is Good? Nay, muft
he not diilike and condemn it as corrupt and
perverfe ? It is therefore very clear, that in
order to Acceptance with God, and an Ad-
mittance into his peculiar Kingdom, it is not
enough for an intelligent Being to exifl j but
moreover it is abfolutely necefIary,V/6^^ it learn
to employ and excercife its Powers fuitably
to the Nature and Ends of them j that it be
created anew ; that it put on the new Nature
of rip^ht Adion, of true Holinefs : that it
be exercifed in Obedience and Subjeftion to
God,~" and attain to a Habit of difcerning
between good and evil, and of following fted-
faftly that which is good and holy, juif and
true. So that you fee, it is one thing to be
born into God's Creation, and another to be
born into, or qualified for, his peculiar King-
dom. The former dependeth entirely upon
God's fovereign Pleafare, in giving Life and
Being when and as he pleafeth : The other
depends upon a right Ufe and Application
of that Life and Being, and is the Privilege

only

Part III. exami fie d with Candour. 245

only of thofe wife and happy Spirits which
attain to a Habit of true Holinefs.

Now this explains to us,

1. The Difpenfation our firft Parents were
under before the Fall. They were placed in
a Condition proper to engage their Gratitude,
Love and Obedience j yet fo, that they were
alfo under a particular Trial, by one Tree in
the Garden, called, the tree of the biowledge
of good and evil^ becaufe (probably) it was the
appointed Means to teach, and exercife them
in, the difcerning between moral Good and
Evil, Obedience and Difobedience j and to
form their Minds to an habitual Subjed:ion to
the Law and Command of God, without
which, whatever their natural Capacities
were, they could not be received into his
fpiritual Kingdom. And this alfo gives us a
true Idea of the Fall. Which was not furely,
as it hath been commonly reprefented, 2i fall-
ing from a State of perfed: Holinefs, but in-
deed a falling jhort of fuch a State. For if
Adam had been originally perfect in the Ha-
bits of Holinefs, then what Occafion was
there for any further Trial and Proof of his
Holinefs ?

2. This explains to us the Difpcniation
we are under, and the Reafon why we ought
to be born again. Not becaufe we are born

R 3 wicked ;

246 T/y Do^rme of Original Sin

wicked ; or are by Nature corrupt^ quite dif-
ablcd^ indijpofed, and made oppojite to all that is
fpiritually good^ and wholly inclined to all EviL
For in plain Truth this would be a good
Reafon'why we fliould not be born again,
becaufe then we fl^ould be uncapable of it,
as being no moral Agents : But we muft be
born again, becaufe we are endowed with
rational Faculties, whereby we are capable of
knowing, obeying, loving, and enjoying God ;
becaufe God hath gracioully opened to us a
Door into his Kingdom ; and becaufe without
a right Ufe and Application of our Powers,
were they naturally ever fo perfe<5l, we could
not be judged fit to enter into the Kingdom
of God.

3. This giveth a good Reafon why we
are now in a State of Trial and Temptation ;
namely, to prove and difcipline our Minds,
to feafon our Virtue, and to fit us for the
Kingdom of God ; for which, in the Judg-
ment of infinite Wifdom, we cannot be quali-
fied, but by overcoming our prefent Tempta-
tions. And we know not, but that the befl
and moft glorious, that now are in that happy
State, have gone through fome fuch Courfe
of Trial as we now are under.

4. Lastly, This Account may ferve to
give a right and generous Opinion of this
Do<fl;rin^o It fhould not be regarded as a

narrow

Part III. examined 'with Candour. 247

narrow Truth, that belongs only to us in this
Earth, and fit only for the Meditation of the
Superflitious and Melancholy, but to be dil^
dained by great and free Spirits. Regeneration
is a noble Truth, and fit for the Study of the
moft refined and elevated Minds. It is the
-Foundation, the grand Law and Rule of
God's peculiar Kingdom 3 without the Ob-
fervance of which , no Beings Avhatever
fhall be admitted to the Ouices and Honours
of it.

And upon the whole you may fee, that
Regeneration, or our gaining the Habits
of Virtue and Holinefs, ftands upon a firm
and rational Bottom, without taking in any
one Part or Particle of the common Docftrine
of Original Sin : in which, fo far as 1 can
difcern, no Branch of true Religion is any
ways concerned, but llandetli perfed: and en-
tire without it.

However, that I may not feem to over-
look the Dodrine of the Spirit's Assist-
ance, I Ihall briefly obferve 3 that although
when the Holy Gkoji, or the Gifts of the
Spirit, are mentioned in the epiftolary Part of
the New Teftament, moft commonly thereby
the extraordinary Eftufion, and miraculous
Gifts peculiar to the Apofiolic x^ge, are in-
tended J yet I make no Doubt, the Com-
munication and Influence of the Spirit of

R 4 God

248 7he DoBrine <?/' Original Sin

God in all Ages, to aflift our fincere En-
deavours after Wiidom, and the Habits of
Virtue, is a Blefling fpoken of, and promifed
in the Gofpel. But never as fuppofnig any
natural Corruption or innate Pravity of our
Minds. The Influence of the Divine Power
is neceiTary to the Production of the Fruits of
the Earth, without which our Induftry, or
any other Caufe, can have no EfFe6t. Yet
all the World knows the Influence of the Di-
vine Power is no ways inconfiftent with, but
ever fuppofeth human Application, and the
natural Aptitude of the Soil to receive and
impregnate the Seed caft into it. In like
manner, the Aids of the Spirit of God (who
can work upon our Minds in Ways and De-
grees beyond our Knowledge) are perfectly
confiftent with our Diligence, and are fo far
from fuppoflng the previous Inaptitude of our
Minds, or that our Powers are utterly indif-
poj'ed^ di fabled and made oppojite unto all that is
jpiritually good, and wholly inclined to all evil,
that our /rmw/j- Defire of the Spirit's AfTift-
ance is expreilly made the Condition of our
receiving that befl of fpiritual Goods. Luke
xi. 9. And I fay iirdoyou, ajk, and it fiall be
(riven ', feekj and ye Jhall find \ knock ^ a?jdit JJjall
be opened unto you. i o. For every one that
A s K E T H receiveth ; and he that s e e k e t h
findeth\ and to him that knocketh it fiall
be opened. 11. If a fon Jhall ajk bread of any
qJ you that is a father y "will he give him a

fione^

Part III. examined ivith Candour. 249

Jiofie^ &c. 1 3 . Tfye then being evil^ know hoio
to give good gifts unto your children ; how much
jnore Jhall your heavenly Father give the holy

Spirit TO THEM THAT ASK HIM. And

this is agreeable to the whole Tenour of Re-
velation, not excepting even the miraculous
Gifts of the Spirit, which were not conferred
but upon a previous embracing the Faith of
the Gofpel : and alfo to the Reafon of
Things ; for it is highly fitting we fliould
make a due ufe of the Powers we already
have, before we receive, and in order to our
receiving, further Help.

For a Conclufion, give me leave to fug-
ged a few Things worthy of ferious Con-
lideration.

Is it not highly injurious to the God of
our Nature, whofe Hands have fafliioned and
formed us, to believe our Nature is originally
corrupted, and in the worft Senfe of Cor-
ruption too ? And are not fuch Dodlrines,
(which reprefent the Divine Difpenfations as
unjuft, cruel and tyrannical) the Source of
thofe gloomy and blafphemous Thoughts that
infeft and diilradt many good and honeft
Souls ? For I am apt to think common Ex-
perience will make it good, that the more
any fludy, and perfuade themfelves of the
Truth of fuch Points, the more they are
liable to dreadful, terrifying Apprehenfions

of

250 Tloe T>o5lrine ^Original Sin

of the Deity, and the moil ugly Thoughts
and Injections.

I AM ready to make all proper Allowance
for the Prejudices of Education : But is it
fair and fitting, can it be pleafing to God, to
look only at the Imperfections of our Being ?
Is it not impious faljely and unreajbnably to
magnify them, while we overlook, or but
little regard, our Bleffings ai}d Advantages ?
Is this the Way to give Glory to God, our
good and wife Maker ? to increafe our
Thankfulnefs, or to excite to proper Diligence
in improving the noble Gifts he hath be-
ftowed upon us ? Rather, is it not to pick
Quarrels with his Work, and to difparage
his Gifts ? Hath it not a Tendency to chill
and benumb our Spirits, to cool our Love, to
damp holy Joy and Praife, which fhould be
the Life of a Chriftian, and to cut the Sinews
of chearful Endeavours ? No Wonder we creep
on in our Chriftian Courfe half defponding
when our Hearts are clogged with fuch
Weights as theie ? Is this our Kindnefs and
LfOve to him that made us ? Do we thus re-
quite our Father by running down and leflen-
ing his Beneficence ? To difparage our Nature,
is to difparage the Work and Gifts of God.

Doth not the Dodrine of Original Si?i
teach you to transfer your Wickednefs and
Sin to a wrong Caufe ? Whereas in Truth

you

Part III. examined "jcith Candour. 251

you ought to blame or condemn pz/r/^//' alone
for any wicked Lufls, which prevail in your
Heart, any evil Habits you have contracted,
any finful Adions you commit, you lay the
whole upon Adam. Adam^ you fay, is the
Caufe of the Corruption of your Nature, and
the Corruption of your Nature is the Caufe
of all your adual Tranfgreffions in Thought,

"Word, and Deed. The World is very

corrupt, and you are more or lefs ftained with
the Pollution. True : But you refer it to a
wrong Caufe, and fuch a Caufe as maketh
it ceafe to be Corruption, or really charges
God with it. And what good End do you
promote by this ? Humiliation and Repen-
tance ? No. The Love of God ? No. No,
but you embarrafs, perplex and hinder all
thefe Virtues, and all other religious Duties.

What can be more deftru6tive of Virtue
than to have a Notion that you muft, in
fome Degree or other, be neceflarily vicious ?
And hath not the common Doctrine of Ori-
ginal Sin 2l manifefl Tendency to propagate
fuch a Notion ? And is it not to be feared fo
many Children of good Parents have dege-
nerated, becaufe in the Form.s of religious In-
ftruction they have imbibed ill Principles, and
fuch as really are contrary to Holinefs ? For
to reprefent Sin as natural^ as altogether tin-
a'voidable^ is to embolden in Sin, and to give
not only an Excufe, but a Reafon for finning.

If

252 The DoBrine ^Original Sin

•" If we believe we are in Nature worfe than
the Brutes, and this Doftrine reprefents
us as fuch, what Wonder if we act worfe
than Brutes ? The Generality of Chriftians
have embraced this Perfualion. And what
Wonder if the Generality of Chriftians have
been the moft wicked, lewd, bloody, and
treacherous of all Mankind ? Certainly no-
thing generous, great, good, pure can
fpring from Principles, to fay the leaft, fo
low and groveling.

It is Matter of great Admiration, that

the Chriftian Religion, which is calculated

and intended to raife our Hearts above the

Riches and Splendour of the World, and to

teach us Self-denial, Humility, Love,Goodnefs,

Innocence, ^c. fliould be perverted to the vile

Purpofes of temporal Wealth, Power, Pride,

Malice, and Cruelty. And to me 'tis no lefs

furprifmg, that whereas the Chriftian Religion

is wonderfully adapted to infpire the moft

pleafing and joyful Sentiments of the Divine

Goodnefs and Love ; the Gofpel hath been

fo far turned the wrong Way, that Chriftians

have loft even a Senfe of the Beneficence of

God in giving them a rational Nature ; and

are fo far from rendering the Praife of this

his firft and original Liberality, that it is the

common Perfualion of every Chriftian, that

he ought, all the Days of his Life, to look

upon

Part III. examined with Candour. 253

upon his Nature with Abhorrence -, and, in-
ftead of being thankful, to be humbled for it.
Which is to abhor and be humbled for the
Munificence of his Maker. For certainly
the Nature of every Man that comes into
the World, and as he comes into the World,
can be no other than the Work and
Gift of God. This, I confefs, feems to
me a Mafter-piece of the old Serpe?jfi Sub-
til ty, who hath been for a long time let loofe
to deceive the Nations. Rev. xx. 3.

Must it not greatly fink the Credibility of
the Gofpel, to fuppofe it teacheth the com-
mon Docflrine of Original Sin f For if it is
ealily feen to be an Abfurdity, who can be-
lieve that to be a Revelation from God which
is chargeable with it ? And I make no Doubt
this, with other pretended Principles of the
like Nature, have filled our Land with In-
fidels. Such Do6trines fet Religion in dired:
Oppofition to Reafon and common Senfe,
and fo render our rational Powers quite ufe-
lefs to us, and confequently Religion too. For
a Religion which we cannot underftand, or
which is not the Obje6t of a rational Belief, is
no Religion for reafonable Beings.

Is not this Dodrine hurtful to the Power
of Godlinefs, not only as it fillcth Mens
Heads with frightful Chimeras, and loads
their Confciences with the heavieft Fetters of

Error,

2 54 ^^^ I)oBrme of Original Sin

Error, but alfo as it diverts their Thoughts
from the heavenly and fubrtantial Truths of
Religion ? as it throws the Method and
Means of our Salvation into Perplexity and
Confufion, and renders all religious Principles
uncertain ? We are made Sinners we know
not how, and therefore muft be forry for,
and repent of, we know not what. We are
made Sinners in an arbitrary Way, and we
are made Saints in an arbitrary Way. But
what is arbitrary can be brought under no
Rules.

Wh ICH Notions are moft likely to operate
beft upon Parents Minds, and moil proper to
be inftilled into a Child ? That it is born a
Child of Wrath, that it cometh into the
World under God's Curfe, that its Being, as
foon as given, is in the worft and moft de-
plorable State of Corruption ? Or, that it is
born under the Smiles of Heaven, endowed
with noble Capacities, and formed in Love,
for the Glory of God and its own Happinefs,
if his Goodnefs is not defpifed and neg-
leded \

Must it not leiTen the due Love of Pa-
rents to Children, to believe they are the vilefl
and moft wretched Creatures in the World,
the Objeds of God's Wrath and Curfe ? And
what Encouragement have they to bring them
up in the Nurture and Admonition of the
-^ Lord,

Part III. examined with Candour. 255

Lord, if they think they are under the cer-
tain Curfe of God to eternal Damnation,
and but under a very u?2certaifi Hope of his
Bleffing and Favour ?

Young People are exhorted to remember
their Creator : But how can they remember
him without the utmoft Horror, who, it is
fuppofed, hath given them Life under fuch
deplorable Circumftances ?

To difpofe Youth to Converfion, is it not
Motive enough, that, although they are not
already in a State of Perdition, yet they will
be fo, they will deftroy themfelves, if they
do not put on the Habits of Holinefs ?

Lastly, confider ferioufly, are thofe that
look into the Scriptures, and compare the
Doctrines of Men with the pure Word of
God, to be blamed or commended ? Is it not
our Duty to fearch the Scriptures ? It was the
Sin of the Pharijees and Jewifi DoBors^ that
they made the Commandment of God of
none Effed: by their Traditions j and {hall
we incur the like Guilt by making the Love
and Goodnefs of God of none EfFed: bv our
traditionary Dodtrines ? What other Way is
there of contending for the Faith once de-
livered to the Saints, but by feeking for it in
the Word of God ? Do we not blame the
Fapijis for their implicit Faith, for believing

as

256 The TioBrine 0/" Original Sin

as the Church believeth ? And how are we
better than they, if v/e take up our religious
Principles upon Truft, and do not carefully
adjufh them by the Standard of Divine Reve-
! lation ? Perhaps thofe who have gone before
I us, who yet may be allowed to have been
1 pious and virtuous Men, did not fee the
/ Truth in this and fome other Cafes 5 and good
Reafons may be given why they did not :
But muft not we therefore endeavour to un-
derhand it ? Muft their Knowledge be the
precife Meafure of ours ? or mufl the Truth
and Word of God be limited by any human
Underftanding whatfoever ? What if they
had known but one half of what they did
know, muft we never have known more ?
What if they were under ftrong Prejudices
of Education, and would not examine ?
What if they fo reverenced the Opinions of
other good and learned Men, or imagined
thefe Points to be of fo facred a Nature that
they durft not examine ? or what if they
fancied them fo much above all human Com-
prehenfion, that it was their Duty not to
examine ? or fo clear and certain, that there
was no need to examine ? or of fuch Weight
and Importance, that it was impious to exa-
mine ? Whatever their Foibles, or whatever
their Fetters were, what is that to us ? are
we not bound to follow Chrifl, and to call
him alone Mafter ?

Certain-

Part III. exami?ied with Candour . 257

Certainly Religion lay for many
Hundreds of Years in a very deplorable State
of Corruption ; and it cannot be fuppofed,
that it was reftored, nay it is certain
that it was not reftored, to its Purity all at
once. And fliould we not be very much
afraid of retaining any part of the old Error
and Superftition, which funk the Chriflian
Religion below even Paganifm itfelf ? Why
fliould we fubjed: our Confciences to the
Bugbears, the Tales and Fables invented by
Priefts and Monks to the great Difparagement
of the Gofpel, and the Goodnefs of God, and
that holy Faith and Joy which we ought to
have in him? Is it not enough that our
Confciences are fubjed to the Law of God,
but we muft load them with heavy Burthens
of human Fidions? Certainly nothing is
more for the Honour of Religion, nothing is
more for your own Comfort, and chearful
walking before God, than right Notions of
his Difpenfations : and therefore you fliould
at leaft take in good Part any honeft Endea-
vours to enlighten your Mind with juft Ap-
prehenfions of them.

Thus I have, as well as I am able, gone
through this ufeful and important Inquiry.
May the Father of Lights illum.inate our Un-
derftandings ! I do not knoiv that I have put
a wrong Glofs upon any one Scripture (I am

S furc

258 'The DoBrine c/ Original Sin

fure I never defigned to do fb : ) nor am I in
any Doubt or Uncertainty, at prefent, in my
own Thoughts, about any thing I have ad-
vanced. But that is no Proof I am every
where right. I make no Pretenfions to In-
faliibiUty.

The Word of God is infallible; and
that, not any thing I fay or judge, is the
common Rule of Faith. And obferve, while
we love the Truth, and honeftly endeavour,
as we are able, all our Days to underftand
what God hath revealed, whether the Know-
ledge we gain be more or lefs, we difcharge
the Duty of good Chriftians ; nor can we be
defedive in that Faith which is neceflary to
a righteous and holy Life, and the Acceptance
of God. The Word of God is the Rule of
Faith : and if I have pointed out the Light
fhining therein, it is wxU ; you ought to turn
your Eves to that Light. But as forme,
I am a weak and imperfedl Man, and may
have faid feveral weak and imperfed: Things ;
and therefore declare. If upon further Exami-
nation, or the kind Information of any Per-
fon of more Skill and Knowledge, I find
myfelf in any Miftake, I fhall be very glad
to fee, and ready to own it. And if any one
undertake th to give you a better Account of
Things, hear him willingly ; but give him
no Dominion over your Underflanding or
Confcience. Judge for yourfelf > weigh coolly

and

Part III. examined ivith Candour . 259

and impartially what he advances. And if he
convinceth you by Scripture Evidence, that I
have taken any thing wrong, you are bound
in Confcience and Duty to receive the Truth
he difcovers, and to rejed: my Error 5 but in
the Spirit of Chriflian Love and Peace. And
in fo doing you will approve yourfeif to God,
and pleafe every honefl Man ; and among the

reft.

Tour Friend and Servant ^
Norwich,
Fe^- 5- 1731-

John Taylor.

Reader,

Ipinperufing this Book you have difcover-
ed any Truth you did not before underftand,
'tis my earneft Requeft, you would rather lay
it up in your Heart for your own ufe, than
make it the Subjed: of Contention and Strife,
the Fewel of party Zeal, or the Occafion of
defpifing or cenfuring thofe who do not yet fee
it. And if you fhould enter into Difcourfe
about it, let it be with all Moderation and
Coolnefs on your Part ; in the Spirit of Peace
and mutual Forbearance. And therefore ne-
ver converfe upon this or any other Point with
an ang?'y Man ^ PalTion and Heat blind the
Judgment : nor with a Bigot, who is deter-

S 2 termined

2 6o I'he DoBrine o/' Original Sin, ^c.

mined for a SchemCj and refolved to open
his Eyes to no further Evidence. And when-
ever Anger and Bigotry appear in a Conver-
fation ah-eady begun, break it off: For you
cannot proceed to any good Purpofe, and
will be in Danger of catching a Spirit which
is quite contrary to the Gofpel. Hold the
Truth in Love. Fear God, and keep his
Commandments ; defpife earthly Things ;
reftrain and regulate your Paflions -, be con-
ftant in reading the Scriptures, fervent in
Prayer to God, kind and companionate to all
Men, pundual and cliearful in every Duty,
humble in all your Deportment, upright and
honeft in all your Dealings, temperate and
fober in all your Enjoyments, patient under
all Afflictions, watchful againfl every Temp-
tation, and zealous in every good Work:
And then with Joy look for the Coming
of our Lord Jesus Christ, for he will
alTuredly appear to your everlailing Salvation.

FINIS.

^^ IN DEX()/?)^^ Texts
attempted to be explained
in the foregoing Treatise.

GENESIS.

Chap.

Ver.

[Page.

I.

II.

III.

27. . ]

17.^

7 --24.

74, "^ISy 179-
7, 8, 94, 95.

9 21.

III.

S, 10, 24.

147 -- 150.

V.

VI.

VIII.

XXX.

XXXI.

3-

5-
21

38, 39>4i-?
10. 5

JOB. ^

^7S'

'122, 123.

I-.23, 124.

132, 133-

IV.
XIV.
XV.
XXV.

17.

4.
14.

4- :: -'
PSALM.

142.
139- -141,
141 -- 144.

142.

IV.
V.

2. in
9. >

the Note 105.

X.
XIV.

I, 2, 3.>

103 - - 107.
Pfal.

INDEX.

Pfal.

Ver.

Page.

XXXVI.
CXL.

3-5 ^

- - 107,

LI.
LI.
LVII.
LVIII.

5- 131 -- 139-
6. 138.

4. i?i the Note 105.

I. ibid.

LVIII.

3-

134.

PROVERBS.

Chap.

I.

16.

106.

XXII.

15-

191.

ECCLESIASTES,

VII.

29. 1
ISAIAH.

82, 183.

XL VIII.
LIX.

, 8.
JEREMIAH.

134.
106

•

XVIL

9-

LAMENT.

217.

III.

39-
MATTHEW.

156.

XV.
XXV.

19. ]

41, 46. :

[^37, 128.
LU K E,

INDEX.

L U K

E.

Chap.

Ver.

Page.

XI.

9, 10, 1 1, 1
J O H

3-
N.

248.

III.

3-

239--

247.

III.

6.

ACT

S.

144.

XVII.

26.

92

. 93.

ROMANS,

L

16, 17.

233.

II.

14, 15-

179 - -

181.

III.

10 - - 20

100 - -

108.

III.

23-

96-

-98.

V.

6.

114- -

120.

V.

12 - - 10.

{

25 - - 6:

2,94,

y

9S^ 99.

V.

15, 16, 17.

231,

232.

VI.

23-

156,

. iS7'

VII.

through

hout

193-'

-213.

VIII.

I.

213.

VIII.

7,8.

120

, 121.

XV.

V.

I. CORINTH.

21, 22. 22 --25, 94, 95.

II. CORINTH.

4. m the Note 52.

E P H E-

INDEX.

EPHESIANS.

Chap.

Ver. Page.

11.
IV.

I, 2, 3. 108 - - 114.
24. 175 -- 179-

PHILIPPIANS.

III.
IV.

12. in the Note ^^.
10. ibid.

C 0 L 0 S S.

III.

10. 176 - - 179.

II. T I M 0 T H Y.

II.

26. 152- -154.

JAMES.

L

14, 15. 126, 127.

JU DE.

- - 7- ^59-

R E V E L A T.

y.

I, 2, &c. 70 - - 74,

^}e End of tkliiDE x.

SUPPLEMENT

T O T H E

Scripture -Doctrine

O F

ORIGINAL SIN, &c.

CONTAINING

Some REMARKS upon two Books,

F I z:

The Vindication of the Scripture 'Doctrine of
Original Sin^

AND

Hoe Ruin and Recovery of Mankind.

In which Rem ARKS are examined fome Sentiments
relating to imputed Guilty the Calamities and Sinful-
nefs of Mankind, Adam'j being a federal Head, the
Forination of our Nature^ and die Do£lrine of Or/g-/«tf/
Righteoufnefs : Whence refult (everal ufeful Particu-
lars belonging to each.

By JOHN TAT LOR.

AAH0ETONTE2 AE EN AFARH.
Speaking the TRUTH in LOVE. Ephef. iv. 15.

I. Q N D O N,

Printed and Sold by Mary Fenner, at the
Turk*s-Head in Gracechurch-jlreet. M d c c x l i .

THE

PREFACE.

Reader,

PON the Vindicator's recom-
mending the Book, entitled,
T^he Ruiji a Jid Recovery of Man-
kind^ as giving the moft eafy,
rational and fcriptiiral Account
of the Do5irine of Original Sin,
I procured it, and upon a Perufal, found it
contained the Vindicators Principles, and chief
Arguments, and was much better than his
adapted to the Defign I had formed before I
fiw it, which was to conlider more fully
than I had done in my ScripturC-Do^^rifie
fome Principles relating to the common Scheme
of Original Sin. For as my own Reprefenta-
tion of thofe Principles might have been
difputed, I could not do without a Voi/cber ;
and he feemed to me the beft I could have :
for he opens thofe Principles fully and with-
out Referve, and gives me all the Advantage I
could wifii to examine theirTruth and Solidity,
and to fliew how difficult it is for the ableft
Pen to write conliftently upon them. This is
the Ufe I have made of this Book ; but with
no Defign to difparage, or malign the Author,
A 2 who-

iv The PREFACE.

whoever he be. For the Candour and good
Spirit difFiifed through the whole Book, and
his generous Efforts to enlarge our Thoughts
upon fome Particulars, which I have no Oc-
cafion to take notice of, induce me to believe
he is no Slave to a Scheme, and that he wrote
his Book with as much Integrity as I am con-
fcious I have written mine, and with the fame
good Intention to explain the Truth.

As for the Vindicator^ I wifh I had no
Reafon to fay, he has done me much Wrong
in feveral Refpeds. He bears too hard {^pag.
42, &c.) upon my fliort Account of the glo-
rious Work of Redemption. It is not the
Subjecft of my Book ; I only touched upon it
by the bye : tho' I believe what I have faid
of it will be found to be firiBly fcripturaL
God forbid I fhould mifreprefent or leflen
the Redeemer, or any Part of the Grace of
God in him. I truly defire to underftand all
that is revealed concerning the Redemption
in Chriji Jefiis^ which is the Joy of my Life,
and the daily Subjed of my Thankfgiving
to God. However he fhould not have in-
fniuated, pag. 43. as if I excluded Atonement
out of the Scheme of Redemption, when in
that Part of my Book, which he is cenfuring,
{pag. 80.) I fay exprefTly, Chrift's JVorthinefs
makes Atonement for Sin. And I am per-
fuaded that it has made Atonement for Sin

in

The P RE FACE. v

in the higheft and fulleft, in the mofl proper,
perfect and extenfive Senfe cf Atonement.

He frequently reprefents me as attached to
a favourite darling Sche??ie j as ftudyifig to evade
the Evidence of Scripture j as put to wretched
Shifts to keep the Scriptures fro?n tejlifying
againft my Scheme^ a Scheme which I am re-
folved at all Adventures to fupport, &c. This
is a heavy Charge : But how true or falfe
muft be referred to a future Deciiion. The
Judge Jiajids at the Door.

In all his Book he very feldom faces my
Argument, but plays at a Diftance vv^ith fome
Criticifm or other, upon which, (whether juft
or not,) it doth not depend. To give one
Inftance. Upon i Cor. xv. 21, 22. my Argu-
ment is. That we can't from this Place con-
clude, that any thing came upon us by Adanis
Offence befides temporal Death. This he
doth not in the leaft contradidt j but amufes
the Reader with an Attempt to prove, that
the Apoftle in thofe Verfes is fpeaking not of
the Refurredion of all Men, but of the Sainti
only, pag. 15 — 18. which were it true, as it
is falfe, is nothing to the purpofe ; and yet
he triumphs as if he had gained fome great
Victory, when he leaves me in full Pofleflion
of the Argument,

He

VI 11^ P RE FACE.

He names not fo much as one Text beiides'
the five I mention'd, where the one Offence
is certainly and plainly refer'd to. Nor doth
he pretend to find in thofe Texts any other
Confequences of that Offence befides thofe
which I have found, namely, temporal Sor-
row, Labour and Death. He endeavours to
fhew from thole Texts that Adam's, Sin is im-
piited to us, and that we are pimijhed for it :
but carries that Imputation and Punifhment
no further than temporal Sorrow, Labour
and .Death. He don't fo- much as affirm that
we can from them collect, that the Nature of
all Mankind is morally corrupted by Adam\
Tranfgreffion, or that all Men thereby are
jujlly made liable to the Torments of Hell for
ever. Indeed, (pag. 27.) he feebly points at
a farther Judgment to Condemnation, which,
as he faith, came upon all the World, befides
that mention'd, Gen. iii. 19. namely in Rom.
iii. I g.— that all the IVorld may become guilty
before God, or, fubje6t to the Judgment of
God. But we all know, that Guiltijiefs^
or being fubjeB, or obnoxious to fudg-
inent, never did, nor will come upon all Men
to Condemnation.— Yit deferts both the Perforis^
and Gaufe he has undertaken to defend. He
quite alters the AffembHs Propofitlon, pag.
62 — 64. a certain Proof he thought it not
defenfible; and wholly declines rrieddling with*
any other Text they have brought to prove,
that for Adam'?> Sin we arc juftly liable to eter-
nal

"The PREFACE. vii

nal Torments in Hell. He allows the fup-
pofed Corruption of Nature derived from
Ada?n may be overcome by our natural Power,
and that it is our own Fault, if we do not re-
fift and overcome it, pag. 63. He don't pre-
tend to a[fert an utter Incapacity in Man to do
his Duty for want of natural Powers j /?ut owns
it is their Duty, and that they have natural
Powers to do good ; and that their aSiiial Sifis
are chargeable on their own Choice, pag. 64. That
it is the Sinner s own Fault, that hefuffers hinijklf
to be drawn away into the Commijjion of a6fual
Sins, pag. 70. That the Cayfe of our Sin is the
Choice of our own fVill ; or, our Sin proceeds
immediately from our own Choice. And if all
this be true, what becomes of the common
Doctrine of Original Sin ? which yet he ftre-
nuouily endeavours to fupport : or wherein,
as to the main Point, doth he differ from me
whom yet he warmly oppofes ?

I SHOULD be glad to fee all Debates re-
lating to the Senfe of Scripture managed on
all Sides in a Chriftian-like Manner j and
wiih, while we are endeavouring to difcover,
or vindicate the Truth of Religious Principles,
we may none of us lofe the kind and ami-
cable Spirit of the Gofpel j or, refting in Spe-
culative Knowledge, negled Piety, or the
Pradtice of the folid and obvious Duties of
Religion.

E R-

ERRATA and ADDENDA:

A great Part cf which the Author owns are 7iot the
Printer'^ but his own Mijiakes\ and de fires the
Reader either to correal V/«, or at leajl to mark the
Places to which they belongs before he begins to read
the Book, that he may not in reading overlook them.

PAg. 3. J. 21. after when it is forgiven, add, or not taxed with a Pe-
nalty. P. 8. 1. 23. a Period after City . P. 9. 1. 4. Grievance?
P. 16. 1. 28. alledge. P. 18. 1. 20, 21. 2 Sam. xii. 14. — P. 20.

1. 29. 2 Chron, xxix, ^ — 10. P. 25. 1. 5. for ufe «.7^ improve. In

the Note \. z. Pfal. Ixxviii. 33, 34, 31;. 1. 5. Jer. ii. 20. P. 29.

1. 24, 25. Kindred. — P. 33. I. 8. Innocents. P. 34. 1. 11. for im-
portant /•i'ai/ importunate. P. 46. 1. 18. bccaufa we all know. P. 51.
1. 13. for that either more or lefs than a Quatrer of the World fhall
but be faved, read that fcarce a Quarter of the World will be favcd.
P. ^3. 1. 2. Time. P. 54. 1. 10. after zmounts to nothing, add, Which
will appear more abundantly if we take in the Cafe of the Angels,
vho in Numhets f lined, and kept not their frfi eflate (2 Pet. ii. 4. Jude
vi.) tho' created with a Nature fiiperior to Adam's. For th's makes it
undeniably evident, thit finning in the Degree of Adam's Guilt, or in
that of the Angels, who are rejervfd in e'verlajtiny chains under darknefi
unto the judgment cf the lajl day, would not prove, that the Nature cf
Mankind is originally corrupt or deftitute of the Image and Favour of
God. — 1. 14. and 18. for, Adam was created, read, AJam and the An-
gels were created. P. 62. 1. 21. Nor of this. P. 63, 1. 3. a Period
after Duty. --- 1. 18, 19. Perfe£lion. P. 61;. 1. g. a Period after
Powers. P. 67. 1. 25. Infufficiency of our Power to do our Duty.
P. 69. 1. 22. or would make itfelf do more than it is able. — 1. 7.t,.
would make itfelf do more than it can. P. 73. 1. 1. a Comma aftei/
thankful. P. 76. in the rw^mng Title Ox\%\ni\. P. 85. 1. •?. after cor-
rupt and finful, add, Thefe three Particulars include all the Bleflings,
Privileges, Endowments, and Pre-eminence of Nature according to which
.Adam, in his Station, was among the reft of God's Works pronounced
t-er^ good, Gen. i. 31. And from thefe three Particulars Divines de-
duce the Superiority of his Nature above ours. P. 87. 1. ly for and
came read had come. P. 88. 1. 6. for were read^K. P. 94. in the Note
1. 7. a Comma after Conftitutions. P. 96. 1. 18. for ftrikes read fticks.
P. 99. 1. 6. Plenipotentiaries. P. 100. 1. 23. this laft Part. P. 104.
1. 16. Paragraph. P. 112. 1. 16. for or any other Perfon's, reader in
.Adam^s. P. 114. I. 21. was. P. 131. 1. 22. for into this Body read
into Being. P. 136. 1. 20. a Period after finful. P. 137. I. 14. a
Comma after Adam. P. 144. 1. 10. irrefjlihle. — 1. 20. from a Na-
ture corrupt in its Formation. P. 149. 1. 25. read p. i74---i84. [in
the Second Edition, p. 176---186.] P. 150. 1. 16, 17. Ephef. iv. 22.

1. 19. after which he is confidered, add. To explain this Point it

niay at prcfsnt fuffie to remark. P. 156. 1. 24. 2 Chron. xxxii. 30.
— - 1. laft. Jud. xiv. 3. P. 11:9. 1. 2. dele ---iv. 1. --1. 3. a Comma after

6. - - - 1. 4. a Comma after the latter 5. 1. 5. for vi. 6. read 6, Qo,

— -1. 29. after Zech. viii. 10. add — xi. 6. P. 161. 1. I. for- Righ-
teoufr.efs rer.d Rightnefs. —1, 20, 21. for or read nor. P. 163. 1. 8. «
Comma after Exercife,

SUPPLEMENT

T O T H E

Scripture-Doctrine

O F

ORIGINAL SIN, &c.

INTRODUCTION.

[ELIEVING the Scriptures to
be a Revelation from God, and
that they alone contain the true
and genuine Principles of the
Chriftian Religion, it is my Refo-
lution to make them the Study of my Life.
What Doctrine they teach, I embrace, and
will, to the beft of my Ability, teach and com-
municate to others. What in them I find not^
I will neither profefs, nor teach, to gain any
the greateft temporal Advantages. And from
this my upright Purpofe, through God's Af-
fiftance, no Man (hall me perfuade or deter j
being convinced my eternal Well-being depends
upon this Condudl. ^/ corrupt the
^lempk or Church of God by falfe Dodlrine, I

B know

2 INTRODUCTION.

know God will corrupt or de/lroy me,
I Cor. iii. 17. If I am faithful to my Truft as
a Minifter of the Gofpel, whatever my pre-
fent Lot may be, I am fure of receiving in a
little Time the Crown of everlafting Life :
Therefore it is my earneft Defire and highefl
Ambition to underftand, live and preach (be
Truth as it is in 'J ejus. I bear Good-will to
ail Mankind, and fliall ever ftudy to culti-
vate Peace and Friendfliip with all my Fel-
low-Chriflians. I would not willingly dif-
turb or difpleafe any Perfon in the World j
and why fliould any be difplealed at me,
while I fincerely follow God, and peaceably
do my Duty ? But if any one is difgufted,
or reproaches, cenfures, or maligns me, I
matter it not. May I but approve myfelf to
God, be happy in the Teflimony of a good
Confcience, and in any Degree ferviceable to
the Caufe of true Religion, I can difregard
the Cenfures of Men, who fliortly {hall return
to their Duft, and as well as myfelf, ftand
before the Judgment-Seat of CHRIST-,
where, I am fure, they (hall not judge me^
but be judged themfelves.

In this Mind ; in Love and Peace with all
Men, in a full Perfuaiion I am to anfwer
in the great Day for what I now write,
and in Dependence upon the Father of Lights
to lead me into the Truth, I addrefs myfelf
to the Work I have undertaken,

SECT,

No Sih imputed but Perfonal. ^

SECT. I.

Of imputed Guilt.

TH E firft Thing which offers is the
Vindicators Refledion, p. 6. I fay.
Scrip. Doc. p. 13. that the real Guilt of our
iirft Parents Tranfgreffion muft be perfonal^
and belong only to themfehes. Here he tells
me, That Vjhould have knonjon before I wrote
on this SubjeB^ that a6lual, perfonal Sin, and
imputed Guilt, are quite two ^hings^ which
yet 1 perpetually confound^ or make them to
be the fame, throughout my Book. ^ — But he
will have no Reafon to blame me, if he
confiders I was writing, not the Cahinifl -
Scholajlic -, but the Scripture-DoBrine of
Original Sin. Now in Scripture, after the
flriSteft Examination, I could not find that
adiualy perfonal Sin, and imputed Guilt are
two different Things, but one and the fame
Thing J faving only that a5lual, perfonal Sin
is then imputed, when it is laid to the Charge
of the Perfon who has committed it; and on
the contrary, is not imputed vfhtnii is forgiven*
For though in Scripture an Action is frequent-
ly faid to be imputed, reckoned, accounted to
a Perfon, it is no other than his own Adt
and Deed, which is accounted, reckoned, or
imputed to him, either for Righteoufnefs or
B 2 CoH'

4 No Shi imputed but Perfonah

Condemnation. I have with a good deal of
Care fearch'd the Sacred Writings on this
Head, and can find no more Places in all the
Bible where imputing^ accounting or reckontJig
an Action to any Perfon is fpoken of, but
thofe that follow-

Gen. XV. 6. And he believed in the Lord,
and he, [the Lord,] counted //, [his believing
in the Lord,] unto him for Right eoufnefi. So
Gal. iii. 6.ya?n. ii. 23. Lev. xvii. 3,4. JVhat
Man foever killeth an Ox, &c. and brings
eth it not unto the Door of the Tabernacle, 6cc.
Blood [the Blood he hath unlawfully fpilt]
fiall be imputed wito that Man. Num. xviii,
26, 27. Te [Levites] JJmll offer up an Heave-
offering of it, the Tithe unto the Lord, evert
a tenth Part of the Tithe, and this pur Heave-
offering fiall be reckoned unto you as thd it
ivere the Corn of the Threjlmg-floor, and as the
Fulnefs of the Wine-prefs : That is, if (hould
be as acceptable to God as the Tithes, which
all the Tribes of Ifrael paid out of the
Thrediing-floor and Wine-prefs. i Sam. xxii.
1 5. Let not the Ki?ig impute a?2y thing [any
dlfloyal Adion] to his Servant, for thy Ser~
vafit knew nothing of all this inore or lefs j
and therefore nothing can juftly be imputed
to me. 2 Sam. xix. 19. Shimti fa id unto the
King;, Let not my Lord impute Iniquity to me,
neither remember that which thy Servant did
perverfely. Pfal. xxxii. 2. Bleffed is the M^^

to

No Sin imputed but Perfortal. 5

to whcm the Lord imputeth not iniquity, i. e.
his TranfgreJJion and Sin fpoken of ver. i.
Pfal. cvi. 3 1 . And that, [his executing Judg»
ment] was counted unto him [Phinehas] for
righteoufnefs. Prov. xxvii, 14. He that blef-
feth his Friend with a hud Voice, ^ifi^g ^^^fy
in the Morning, it JJoall be counted a Curfe to
him. Rom. ii. 26. If theVncircumcifion keep
the Righteoufnefs of the Law, (hall not his [o-
bedient] Uncircumcifion be amounted to him
for Circumcifton. Rom. iv. 3. Abraham be-
lieved God, and it was counted to him for
righteoufnefs — Ver. 4. Now to him that worketh
is the * Reward not reckoned of Grace, but of
Debt. But to him that worketh not, but be-
lieveth on him that juftifieth the ungodly, his
Faith is counted for Righteoufnefs — Ver. 6.
Fven as David alfo defcribeth the Blejfednefs of
the Man unto wlmn God imputeth * Righteouf-
nefs without Works, faying, BleJJed are they
whofe Iniquities are forgiven, whofe Si?is are
covered. BleJJed is the Man to whom the Lord
will not impute Sin. Ver. 9. — We fay. That
Faith was reckoned to Abraham for Righteouf-
nefs — Ver. 11.^— That he might be the Fa^
ther of all them that believe, thd they be not
circumcifed j that ^ Righteoufnefs might be im-

B 3 puted

* Reward and Righteoufnefi here have nearly' the
fame Signification ; Reward is oppos'd to Punijhmcnt,
and Righteoiijnejs to Cotidernnation^ 2 Cor. iii. 9. Theie-
fore Reward 3iX\A Righteoufnefs zxtTm^ics not Ac-
tions. So Phil. ^18. If he has uronged thee, or

cwetb

6 No Sin imputed but Ferfonal.

puted to them aljb. Ver. 20 — 25. He ftag"
ger'd not at the Promife^ — but was ftrong in
Faifhy giving glory to God, B^ing fully perr
fuaded that what he hadpromifed he was able alfo
to perfonn ; and therefore it [his Faith] was
imputed to htm for Righteoufnejs. Now it was
7iot written for his fake alone ^ that it [Faith]
•iv'^i imputed to him ; but for us alfo to whom
it [our Faith] (hall be imputed, if we believe
on him that raifed up fefus from the dead,
Rom. V. 1 3. For until the haw Sin was in the
World ; [Men committed various Sorts of Sin J
but Sin is not imputed, [the Sins of Men
were not taxed with Death,] when there is w
Law y (M» ov1(^ vofXH^ when the Law was not in
being, neither that given to Adajn^ which
was annuil'd ; nor that given to Mofes at
IVlount Sinai ^ which was not yet promulg'd.
I Cor. xiii. 5. Love is not eafly provoked y
thinketh ?20 m/ ; Gr^^^, imputeth not evil-,
\. e. doth not fet it to account in order to re-
venue it. 2 Cor. v. 19. God was in Chriji
reconciling the World unto himfelf not imputing
iheir'Trefpaffes unto them, 2 Tim. i v. 16. At
7ny firfi A?ifwer ijo Man food with me^ but all
Menforjook r(ie : I pray God that it [their
forfaking of me] m^^y not y laid tp their
charge, [ao^/o-^c-^w]

These

B'Meth the ought, put that on my Account — I will re-
fay it. This relates to a pecuniary Matter. For the
Apuftle doth not take Onefimm'% Wickednefs or Villany
upon himfelf; only he promifes to make gogd apy D.a~;
/•.■ia":es he might have done his Matter .

No Sin imputed but FerfonaL j

These are all the Places I can find in Scrip-
ture where the Imputation of Sin or Righte-
oufnefs is fpoken of. And no Action is
faid to be imputed^ reckoned or accounted to
any Perfon for Righteoujhefs or Condenmatiou^
but the proper Ad and Deed of that Perfon,
We may add,

I Sam. xi. 2. NahaJJj anfwered [the Men
of y abeJh'Gilead] on this Condition will I
?nake a Covoiant with you, that I may thrujl
out all your right Eyes, and lay \ifor a reproach
on all Ifrael. But they, and he too, judg'd
it was right all Ifrael fhould firft make this
Reproach juftly chargeable upon them by
their own Cowardice, or Negled: of their
Countrymen, the Men of Jabefij Ver. 3.

Iniquity and Sin are in Scripture faid
to be laid upon, and born by fuch as are
not guilty of 'em, in various Senfes, Lev. xvi.
21, 22. Aaron put all the Iniquities and Sins
of the Children of Ifrael upon the Scape goat,
and the Goat did bear upon him all their Lii-
quities into a Land of Separation, being let
go in the Wildernefs. The Goat was to
fufFer nothing. Here was no Imputation
of Sin, no transferring to the Goat the Guilt
or Condemnation, or Liablcnefs to PuniOi-
ment, Mifery or Death, which the Sins of
the Ifraelites deferved. The Goat was let
B 4 loof^

S No Sin imputed kit Perfonal.

loofe to go where he pleafed, in a Land the
propereft for his SubfiftencCj in a Wildernefs
where he was to wander and range all his
pays. Which was a figurative Way of fig-
nifying the total removal of Guilt, or Ob'
ligation to Punilhment, from the penitent
Ijroelites. It (liould not return, nor be re-
rnember'd any more. They were as free
from it as the leprous Perfon from his Con-
finement, or Pollution, fignify'd by letting a
Bird fly into the Fields, Lev, xiv. 7. As far
<3S the Eaji is from the Wefi : fo far hath he
re we've d our l^ranfgrcffions ft^cm iis^ Pfal. ciii,
12. — Again; Ifa. liii. 6. ^he Lord laid on
our Bkfled Redeem.er the htiquities of us all.
And ver. 11. He fhall bear their Iniquity^ ver.
1 2. He bare the Sin of many. So Heb. ix. 28.
I Pet. ii. 24. But hnqiiity^ and Sin do alfo
fignify Sufferings JfjUiiion^ &c. and, where
Sin is fuppos'd in the Subjed:, fuffering for
Sin in a proper Senfe, or PimifJjment^ Gen,
xix. 15.' — lef thou [Lot] be con fumed in the
Jmquity,, fuffering of the Qity^ Gen. xx. 9.
'Thou haft brought - — on my kingdom a great Sin^
Calamity, Suffering. Ver. 4. JVilt thou flay alfo
a righteous nation ^^ Gen. xxxi. 39. Ibare the
Lofs of it, Heb. I was the Sinner or Sufferer
for it. 2 Kings v\\. 9. ■ — if uce tarry till the
Morning, fome Mifchief\ \_ileb. Iniquity] Suf-
itring,] will come upon us. Job v. 6. AffliBion
\ Heh. Iniquity] cometh 7iot forth of the Dufi.
Jcr. li. 6. Fie? out of the midft of Babylon^

and.

No Sin Imputed but Terfonal. 9

and deliver every Man his Soul: be not cut off
in her Iniquity, Sufferings, Deftrudion. Hab. i.
3. Why dojl thou fl)ew me Iniquity , Afflidlion,
md caufe me to behold Grievance. Therefore as
Iniquity and Sin fignify Suffering or AffiiSlion,
it is evident a Perfon may have Iniquity laid
upon him, or may bear Sin, to whom Iniqui-
ty and Sin cannot be imputed, or upon w^hom
they cannot be charged. And that this w^s the
Cafe v^ith refpedt to our Lord is evident : For
when, Ifa. Uii. 6. the Lord is faid to have laid
on him the Iniquities of us all, that he bare our
Ifiiquities, and Sin, the Spirit of Prophecy
fufficiently explains itfelf by telling us in o-
ther Words, ver. 5. He was wounded for our
TranfgreJ/ions, he was hruijedfor our Iniquities,
He fuffered for Sin, the jiift, to whom no Sin
could be imputed,yi?r the unjiifl. He who knew
710 Sin, and therefore to whom no Sin could be
imputed, was made Sin, was placed in a
State of Suffering and AffliQion, and became
obedient to Death, for us. Thus Ezekiel
{Chap. iv. 4, 5, 6.) lying firft on his left Side
three hundred and ninety Days, and then on
his right Side forty Days, bore the Iniquity of
the Houfes of Ifrael and fudah which God
is there faid to lay upon him : Not that the
Iniquity of Ifrael was imputed to, or charged
upon him ; but he bore their Iniquity by
continuing, either really or in Vifion, fo many
Days as they were to continue Years, in ^
State pf Suffering, in order the more effec-
tually

10 Sins of Parents not imputed to Pojierity,

tually to predi(fl their future Calamities. And
our Lord was in a State of Suffering, it
pleafed the Lord to bruife him, and put
him to Grief, in order to a much nobler End,
the Expiation or Atonement of our Sins. But
our Sins are never faid to be imputed to
Chrijl ; nor could Sin be imputed to him
who was holy, harmlefs, undefiled and fe-
parate from Sinners. For in Scripture no Sin
is faid to be imputed, or not imputed to any
Perfon, but his own a(ftual Sin.

On the contrary, with regard to Parents
and their Pofterity, it is dn exprefs Rule in
the Law given by God himfelf, Deut. xxiv.
1 6. The Fathers Jhall not be put to death for
the Children, neither jhall the Children be put
to death j or their Fathers: every Man Jhall
be put to death for his own Sin. And the Spi-
rit of Truth teaches, and fully and clearly
aflures us, throughout the whole eighteenth
Chapter of Ezekiel, that God, however he
may bring the Son under difciplinary Vifi-
tations, doth not impute the Guilt of the Fa-
ther to the Son. And this in Confutation of
the yews, who had entertained a hard O-
pinion concerning the Divine Proceedings ;
which they exprefs'd by this Proverb, ver. 2.
Hje Fathers ha've eaten four Grapes, and the
Chi I dr ens Teeth are fet an Edge. To which
the Lord God anfwers, irr. 4. Behold, all
Souls arc viine ; as the Soul of the Father, Jb

aljo

Sins of Parents not imputed to Pofterity. 1 1

alfo the Soul of the Son is mine : the Soul that
fmneth it Jhall die. Ver. 5. If a Ma?: be juji
and do that which is lawful and rights &c. 'ver,
9. — he Jhall furely live, faith the Lord God.
Ver. 10. If he beget a Son that is a Robber^ a
Shedder of Blood, &c. ver. it,, he [the Robber,
Csfc.l Jhall furely die, his Blood jhall be upon
him. Ver. 14. Now lo, if he [the Robber and
Shedder of Blood] beget teth a Son that feeth
all his Father s Sin that he hath done, and
confiders and doth not fuch like, &c. ver. 17.
— he Jhall not die for the Iniquity of his Father^
be Jhall furely live. Ver. 19. hxA yet Jay ye,
why ? doth not the Son [in fadl] bear the Ini-
quity of the Father? To this the Lord God
replies, When the Son hath done that which is
lawful and right, and hath kept all my Statutes,
and hath done them, he JJjallJiirely live. Ver.
20. The Soul that fmneth it Jhall die: the
SonJIoall not bear the Iniquity of the Father,
neither fiall the Father bear the Iniquity of
the Son -, the Righteoufnefs of the Righteous JIM
be upon him, and the Wickednefs of the Wicked
Jhall be upon him. Thus God proves that
his Way, his Dealings with Men, was equal
and juft, {ver. 25, 29.) not by affirming he
might juftly impute theSinof the Parent to the
Child, and punilh him for it 3 but by declar-
ing that he would not do fo, but wouhi
judge them, (•ufr.30.) everyone according
TO HIS Ways.

And

J 2 Sins of Parents not mpiitcd to Fojlerlty,

And with this the Nature of the Thing
concurs. For imputed Guilty as ufed by Di-
vines with refpedt to Original Sin, is the
Guilt of" a Sin charged upon a Perfon who
is not aBually or perfonally guilty of it. Of
the Sin he, the Per/on^ is clear and innocent ;
he neither committed it, nor had any hand
in encouraging, advifing or approving it, but
it might be committed fome thoufands of
Years before he was born ; and yet it is fup-
pos'd to be imputed to him by the Judge,
and charged upon him fo far that he is on
account thereof treated as a Sinner, involv'd
in Sin and Guilt as foon as he is born, and
obliged to fufFer fevere Punifiment in this
Life, according to P. R. * and according to
the Alje?nbly of Divines^ the moji grievous
torments in Soul and Body in Hell-fire for
ever; not becaufe he has done any thing
worthy of Punifhment, but becaufe the Judge
or Governour is pleafed to appoint it to be {o.

Con-

* By tliefe two Letters I fignlfy T}}e Ruin and Recc-
covery of Mankifid^ both Author and Book. And in
Tuftice to this Author, it muft be obferv'd, that al-
thou<^h he endeavours to maintain the common Doctrine
o{ Original Sm^ fo far as relates to the Imputation of
Adams Guilt, the Miferies of this Life, and the moral
Corruption of our Nature, yet he doth not efpoufe that
AObrtion, that Adain's Sin and Fall render'd either
Adam himfelf or his Pofterity J7^y?/y liable to the moJl.
erievQus Torments in Soul and Body without Interjnijfion
% Hell-fire for ever ; but very judiciouOy, in my Mind,
fuili;efts, that the Death threatened to Adam vvas a
Porfciturc of Exiftence, ^c. p. 197.

Adam*J Shi never faid to be imputed, t^
Confequently, the Obligation to Punifhment
doth not refult from Truth, Ec^jity or
Justice J but from the mere Will of tlie
Governour, who by this Rule is at Liberty to
iuppofe Men to be what aSliially and really
they are not j and has a Right to bring them
under Obligation to the moft dreadful Punifh-
ment by mere arbitrary Will, when he
knows they are aBiially and perfonally unde-
ferving of any Punishment. And therefore
I do not wonder, that the Scripture not only
never affirms, but on the contrary exprefly
removes from the Divine Proceedings, the
Imputation of Guilt in a Senfe fo remote
from all Reafon, Truth and Equity.

Further, Adam^s, Sin is never in Scrip-
ture faid to be imputed to his Poflerity. This
R. R. acknowledges, p. 403. 1. 10. The Scrip--
ture, faith he, does not^ as I remember^ any
iiohere in exprefs Words affert, that the Sin of
Adam is imputed to his Children, ^c. Indeed
he tells us in the fame Place, that he thinks
the Senfe and true Meaning of this Expreffion,
that Adam'j Sin is imputed to his Children^ is
fufficiently found in Scripture. But how can
any Meaning of this Expreffion be found in
Scripture, by any juft and authentic Rule of
Interpretation, when the Scripture always
iifes imputing Sin in a Senfe dire<ftly incon-
liftent with it ? For the Scripture never fpeaks
of imputing any A(5l of Righteoufnefs or Sin

to

14 Adam'j Si?t never faid to be imputed,

to any Perfon, but what is the A(5t of that
Perfon to whom it is imputed either for
Righteoujnefs or Condemnation-, therefore we
can fix «o Meaning to this Expreflion, Adam's
Sin is imputed to his Children^ which the
Scripture will juftify. For which Reafon, I
don't think he has explain'd any Dodtrine of
Scripture in the Eff'ay he has wrote to ex-
plain the DoBrijie of imputed Sin and Right e-^
oufnefs-y becaufe he has not confin'd himfelf
to the Scripture Account, but has fuppos'd
both Sin and Righteoufnefs to be imputed,
not only where the Scripture never faith they
are imputed, but alfo in a Senfe which the
Scripture difcountenances. But I fhall pur-
fue this Point no further ; becaufe I am in
doubt whether it be R. Rs Meaning, that
he is fully fatisfy'd his Senfe of this Exprefli-
on, That Adam' J Sin is imputed to his Children,
is fufficiently found in any Part of Scripture :
Other wife furely he would not have faid, (p.
88. 1. I.) Imufl confefs I am not fond of fuch
a Scheme or Hypothefis of deriving fome Sort of
Guilt, (by Imputation, fee p. 85. 1. 6.) from a
Surety or Reprefentative, tho* I know it has
been embraced by a confiderable Party of Chri-
Jlians ancient and modern. No; I would
gladly renounce it, becaufe of fome great Diffi^
culties attending it, if 1 could find any other Way
to relieve the much greater Difiiculties, and
harder Imputations upon the ConduB of Provi-
dence^ which will attend this Enquiry, if we

fallow

No Sinpunijhed but PerfonaL 15

follow any other "Track of Sentiment. — This

doth not feem to be the Language of one per-

fuaded that the Imputation of Adam\ Sin

to his Pofterity is a Dodlrine of Scripture, or

fiifficiently found there. But to proceed,

T o fupport the common Notion of im-
puted Guilt, the Vindicator brings feveral Cajes
or Fadfs wherein, he fays, God has aBually
Punished the Crimes of Parents upon their
Children and Pojierity, p. 7. — 13. and he
add^ a Confirmation from human Tranfac-
tionk To which I anfwer, 'tis true, many
Inftances may be brought out of all Parts of
Life where Children do, and mufl of Courfe
Suffer for the Mifcondudl of their Parents
or Anceftors. When the Father by his Vir-
tue gets an Eftate or Honour, he leaves it to
his Pofterity, and they enjoy or perhaps a-
bufe it, till one or other of them forfeits or
fquanders it away ; he cannot convey what
he has not, and therefore the following Po-
fterity of courfe are reduc'd, not to a State
of Punishment, but to the fame naked
Condition in which the Family was before the
Eftate or Honour was got. Temporal Eftates
and Honours are Things alienable from Po-
fterity by Law, and the former even by the
Will and Deed of the prefent Pofleftbr : But In-
nocence can be alienated by no Law, Power,
Authority or Perfon whatfoever, except the
Perfon to whom it belongs. He may change his

Inno-

1 6 No Sin punijh'd but Perfbnal.

Innocence into Guilt. But no other Being
whatfoever can do it. Nor Man, nor Godj
by any Conftitution whatever, can poflibly
make a Thing to be, what it is not ; can
make Innocence to be No-Innocence, or juftly
account an innocent Perfon, continuing fuch,
not innocent. Confequently no juft Confti-
tution can PUNISH the Innocent, becaule
PUNISHING implies that the Subje(ft is not
innocent. Pu n i s h i ng the Innocent is ailing
diredtly againft the eternal and immutable
Nature of Things. Nor doth this Author,
or R. R. in his Effa)\ give us one Inftance of
innocent Pofterity punished for the Faults
of Anceftors by the Laws or Conftitutions of
any Nations upon Earth. Or, if any fuch
Law were found, it muft be judged falfe and
unjuft. Both thefe Gentlemen flip in the
Word punish, without attending to its true
Force, and confound it with suffering;
as if to fuffer and to h^fuiiijh'd were the fame
Thing.

No R in the Scripture-Inftances they have
produced, is it faid, that the Crimes of Pa-
rents were punished upon Children, as they
have unv/arily affirmed ; R. R. p. 121. Vind.
p. 7, &c. The Fad:s they ailed ged in Regard
to Ham's and Gehazts Pofterity, and the
Children of Dathan and Abiram * fuffering

through

* R. R. and the Vindicator add the Children of Ko-^
rah and Jchan, But the Children gf Korah died not,

Numbi

iNTo Sin piinljh^d but Perfohal. if

through the Sins of their Parents are allowed.
But. the FaB is one Thing, and the Reafon
of the Fad: is another. The FaSi may be
true, but the Reafon afiigned for it falfe. It
is Fadl that the Children fuffered, but it is
falfe that the Guilt of Parents was imputed
to them, or that they were pwnished for
their Crimes. Becaufe this is contrary to ex-
prefs Scripture, and the Truth and Reafon
of Things. On the other hand, Children
in fuch Inftances are evidently regarded as the
Property and PoJj'eJJions, the moft dear and
valuable Enjoyments of Parents, and come
under the fame general Confideration with
Cattle y Land^ Fruits of the Earthy &c. con-
quently in the Inftances alledged, the Parents
only were pimifloed by the Sufferings of the
Children j which Sufferings had not refpedt
to the Sin of Pofterity, unlefs to prevent it,
but only to the Sin of the Parents, how much
or how long foever Pofterity might fuffer.
This appears from feveral PafTages in Scrip-
ture. Lev. xxvi. 1 8, 21, 22,28,29. — I will
punifti Yo\5feven times more for your Sins. —
Your Land fhall not yield her Increafe^ — and
if ye walk contrary unto me, I will bring feven
times more Plagues upon you, according to
YOUR Sins. I will alfofend wild Be aft s among

Numb. xxvi. ii. And it is a Qi^ieftion whether the Chil-
dren of Achan were ftoned with him : But if they were,
they might be privy to the Father's Crime; for the ac-
curfed Thing was hid in his Tent, where his Family
lived, Jojh. vii. 22. Vid. Patrick's Comment.

C xou.

1 8 No Shi punip'd but Perfonal.

you^ which Jhali ROB you of your Childreny and
dejiroy your Cattle. Here both Children and
Cattle are confidered, not as Criminals^ not
as involved in Sin and Guilt, but as Pojfejpons
and Enjoyments. And tho' the Children and
Cattle would fiiffer J yet only the Parents and
Owners would be punified. Ver. 28, 29.-—
/ ivillchajlife you /even times for your Sins ;•
andyejfoall eat the Flejh of your Sofis, and the
Flejh of your Daughters fiall ye eat. Numb.
xiv. 32, 33. As for you y who have murmured
againft me, your Carcafes they foall fall in this
Wildernefs ; and your Children jhall 'wander in
the Wildernefs forty Tears, and bear your
Whoredoms. Deut. xxviii. 15, 18,41. If thou
wilt not hearken unto the Voice of the Lord thy
God, — curfed fiall be the Fruit of thy Body,
and the Fruit of thy Land — Thou Jhalt beget
Sons and Daughters, but thou Jhalt wo/ E N J O Y
them : for they Jhall go into Captivity. 2 Sam.
xvi. 14. The Child alfo which is born unto thee^
David, who hafl done wickedly, Jhall die,
Ifai. xiii. ii, 16. A?id I will punish the
World for their Evil, and the Wicked for their
Iniquity, &;c. Their Children alfoJJoall be dafjed
to pieces before their Eyes. Jer. xi. 22. — /
will PUNISH THEM, the Men of Anathoth -,
the young Men fjail die by the Sword, their
Sons and their t)aughtersy?)^// die by Famine. —
It is thus that God vifits the Iniquities of the
Fathers upon the Children, fer. xxiii. 34. —
xxix. 32. — /w///puni{h Shemaiah — and his

Seed,

No Sin punijh'd but PerfbnaL i ^

^eed. In the Hebrew it is, I will vifit upon
Shemaiahy — and upon his Seed. To i)ijit doth
not in itfelf fignify iopunijh, but is of a gene-
ral Signification, and apply'd to Good as well
as Evil, Exod. iii. i6. Ffal. cvi. 4. Job xxxv.
15. Prov. xix. 23. A Perfon may indeed be
pimified -who is 'vljited, becaufe he is the proper
Criminal j but thofe who are vifited may not
be punijhed, becaufe they do not fuffer on
Account of their own Sin, but only by way of
Difpenfation and wife Appointment. There-
fore the Vifitation of Shemaiah, the Parent,
was of one Kind, and the Vifitation of his
Seed of another. For the Scripture diredls us
to conceive, not that the Child is pimiflied,
but that the Sin of the Parent? is punified in
the Sufferings of the Child. In (hort, it is
evident in all thole Cafes Children are con-
fidered not as Criminals, involved in Guilt, but
as Enjoyments. And as God has a Right to
punilh us in any of our Enjoyments, fo no
Doubt this particular Infl:ance of punifiiing
Parents in their Children, their deareft Com-
forts and Enjoyments, is wifely appointed for
good Purpofes. The fovereign Lord, who
daily takes away the Lives of Infants, or of
others, in what Way and whenfoever he fees
befi:, and who often fuffers the Righteous to
fall with the Wicked in publick Judgments,
may cut off Children with rebellious Parent?,
to ftrike a deeper Terror into thofe that fur-
vive, and to caution them more effectually
C 2 againft

20 No Sin puftiJJj d but Perfonal.

againft the like Offences. The Governour of
the World, who has a Right to fettle every
Man's outward Condition as he pleafes, may
in much Goodnefs threaten and inflidt worfe
TEMPORAL Circumftances, Poverty, Dif-
eafe, or a lefs honourable Situation upon the
Pofterity of vicious Parents, as the moft pow-
erful Motive to deter fuch Parents from Im-
piety and Wickednefs ; which by fuch a Dif-
penfation they are bound to abhor, as they
value not only their own, but alfo the Pro-
fperity of thofe who are dearefl to them, and
for whofe Welfare they are above all Things
folicitous. And this Conftitution may like-
wife turn out very much to the moral Ad-
vantage of Pofterity themfelves ; efpecially if
God forefees fuch Sins are likely to continue
and fpread in the Family. For as thus the
Memory of the Sin v/ill be moft effedually
preferved among them, fo it muft be a much
more powerful Motive againft Sin, and give
them a deeper Hatred of it, when they know
any temporal Evils are come upon them
by the ill Condudt of a Progenitor. And
therefore the Ifraelites are frequently directed
to recolledl, and in their Captivity and Af-
fliction do recolle(5t and confefs the Sins of
their Fathers. See 2 Kings xxii. 11, 13.
2 Chron. xxiv. 5 — jo. Neh. ix. 2, 34 to the
End. PJal. xcv. 8, 9. Je?'. xiv. 20. — ^xiiv. 9.
La?n. V. 7j 8, &c. 20, 21. Zech. i. 2, 3. — I
fay, when they know any temporal Evils

are

No Virtue rewarded but Perfonal. 21

are come upon them ; for all the alledged
Inflances relate only to fuch Evils, and con-
fequently do not prove that the Natures of
Children are corrupted by the Sins of Parents,
which is the grand Point aflerted by R. R.
and the Vindicator j or that Children thereby
are made liable in the World to come to any
Punifliment, much lefs to the mofi grievous
torments in Soul and Body in Hell-fire for ever -,
as the AJfembly of Divines teach.

On the other Hand 5 the Virtue of an An-
ceftor may convey great Advantages to Pofte-
rity. Gen. xxii. 1 6, ^c. Becaufe Abraham be-
lieved in Gody and obeyed his Voice, therefore
fome of his Seed were fingled out to be the
peculiar People of God. Numb. xxv. 1 1 . Be'
caufe Phinehas was zealous for his God, God
gave him and his Seed after him the Covenant
of an everlafting Priefihood. In both thefe
Cafes, R. R. pag. 394, 395. flips in the Word
Reward, as if Abraham' % Obedience and
Phinehas\ Zeal were imputed to their Pofte-
rity, and they received the Reward of their
Anceftor's Virtue as well as their Ancejiors
themfelves. But the Imputation was to Abra-
ham and Phinehas alone 3 fee Gen. xv. 6. PfaL
cvi. 31. nor could their Pofterity be rewarded
for Obedience which was not their own. The
Promife in both Cafes was not the Reward of
their Pofterity's Virtue, but only of the Vir-
tue of the worthy Patriarch and Prieft, hov/

C 3 much.

22 Natural Evil a Means of

much, or how long foever their Pofterity
fhared in the Advantages of the Promife.
And this alfo is a kind and wife Scheme for
preferving Virtue and Obedience in the World.
For future Generations tafting the happy Fruits
produced by the right Behaviour of Anceftors,
muft have the moft excellent Examples be-
fore their Eyes, enforced by very ingaging
Motives, Gratitude for Benefits already re-
ceived, and the AfTurance of the Divine Blef-
ling upon the Faithful and Upright. Thus
the Kindnefs of God our Father every
way confults our beft Interefts, and all his
Difpenfations are calculated to make us good
and happy. For this End our Lord's Obe-
dience was rewarded with the moft eminent
Bleffings beftow'd upon the Church, Phil, ii.
8, 9. Ephef. i. 22. Heb. v. 8, 9. And thus,
upon the whole, it appears, the Diftindtion
between aBiml, perjbnal Sin^ and imputed Guilt,
is without any Ground in Scripture or the
Reafon of Things.

SECT. II.

Of the Nature and Dejign of our
Affli&ions and Mortality.

BUT we muft dwell a little longer upon
the Cafe of Suffering. As we are now
in a State of Probation, where we are to be

tried

promoting the Moral Good, 23

tried and purified in order to future and ever-
lafting Happinefs, and where we are liable to
be feduced by bodily Appetite and the Things
of Senfe and Time, to difregard the Laws of
Reafon and Truth, and to negle<5t our fpiri-
tual and eternal Concernment ; I fay, as we
are in fuch a State, God our Fat h e r, may
in much Wifdom and Goodnefs mix any De-
gree of natural Evil with our Condition, and
appoint a Variety of Sufferings^ and upon va-
rious Occafions, to corred: our inordinate Paf-
(ions, our undue Attachment to Things of
Time and Senfe, and to curb or imbitter
Vice, X.O difpofe our Minds to fober Reflec-
tions, and to give Opportunity of exercifing
Kindnefs and Compaffion in relieving each
other's DiftrelTes. Who can doubt but this
is a Scheme true and rational, and altogether
worthy of the Father of our Spirits ? But the
Vindicator y {pag. 13. tin. 8.) calls it a quaint
Conceit^ viz. that the Stfferings^ AffiBions,
and Mortality which came upon Adam, and
which come upon us^ for his Sins^ are ?iot in-
fiiSled under the Notion of a Curfe, but are
given as Benefits to Mankind. So that (pag. 1 5.
lin. 5.) infiead of be i fig punijhed for the Sin of
our firft Parents^ we are gracioujly rewarded
mid bleffedfor it. This is turning the Tables
to purpofe. And yet he himfelf, in the very
next Sentence, turns them juft as I have done :
For he owns the original Curfe is turned into a
Blejing to God's peculiar People ; only he

C 4 thinks

24 Natural Evil a Means of

thinks I (hdWJindit hard to /hew how they are
Benefits to Men in general. But it is but fup-
pofing, with Scripture, that God is good to
ALL, and his tender Mercies over all his Works ^
which I hope with this Writer is no fuch hard
Suppofition, arid the Difficulty vanifhes. —
Again, pag. 37. lin. 8. fuffering of Benefits
is not very common Language : [it is his own
Language, not mine] But this Writer deals
vjuch in peculiar Acceptations of common Words
and Phrafes. All Words were coind by feme-
body ; a?id why may not he have the Liberty of
coming ? &c. Well then^ by fuffering we are now
to underfiand receiving Benefits; and b^ our
fuffering on Account of AdamV Sin^ our being
gracioufly rewarded for it, even with the Benefit
of Death. — I wifh this Gentleman, for his
own Sake, would loberly confider, that while
he is making hirnfelf merry, and endeavour-
ing to render me ridiculous, he may poilibly
be exercifing his Railery upon a Divine Con-
^itution, and bantering the Scriptures of
^ruth, which do exprefsly reprefent Afflic-
tions, Calamities, and Death itfelf, as a Means
pf improving in Virtue, not only to God's pe-
culiar People^ but to others who are no bet-
ter for them, and even to all Mankind -f-. And
as we are iure they come from God, they

jnuft

f This is fo obvious, that Quotations are neec]Iefs.
However if any demand Proofs, let them perufe the
jt'ollowing i Lev. xxvi. 14, iJc. 1 Kings viii. 35,

2 Chroni

promoting the moral Good. 25

mufl: be his Appointment j and as there never
was a ^ime or Place lince they were inflict-
ed upon Mankind, wherein they were not
proper to obtain this End, and Men were not
obliged to ufe them for this Purpofe, we may
conclude, they were from the Time when
the Difpenfation of Grace was firft erefted,
appointed for this Purpofe by God, who is
our Father, the Fountain of all Good,
and who doth 7iot affiSi 'willingly ^ nor grieve
the Children of Men : That is, who doth not
take Pleafure in the Miferies of his Creatures,
but defigns all the Griefs he inflicts for their
Benefit. Lam/ui. 33.

I ADD further, ^iSSLVroofth^it natural Evil
has a Tendency to promote the moral good,
that when the cleareft Difcovery of Divine
Grace and Love was firft publifhed, an
extraordinary Power was exerciied either im-
mediately by our Lord himfelf, or by his
Apoflles from him, of infiiding bodily Dif-
tempers, and in fome Cafes Djath itfclf, to
reclaim Offenders, to deter from Wickednefs,
and to promote the eternal Salvation of Men.
Thus the Apoftle Paul threatens to deliver
the incefluous Perfon to Satan, for the De-

firuBlon

2 Chron. xxv'm. 22. — xxxiii. 12. Job v. 17. Pfal.
xxxix. 4, 5, 6,7, II. — xlix. 6 — 15. — Ixxxviii. 33,
34, 35. — xc. 10, II, 12. — xciv. 10. — cvii. 17, 19,
21. — cxix. 67, 71. Prov. ui. II, 12. Ecclef. vi\. 2,
3,4. Ifa.'i,^. — xxvi. 9, 16. Jer, ii. 2p» — v. 3.
ffof. V. 15. Rev. xvi. 10, II.

26 Natural Evil a Me am of

firuB'ion of the Flejh, that the Spirit might he
faved in the Day of the Lord JefuSy i Cor.
V. 5. And many of the Corinthians, for their
diforderly Behaviour, were weak and fckly^
and many Jlept, or were dead ; and the Apoftle
tells them they were fo judged^ and chafiened
of the Lord^ that they might not be condemned
with the World, i Cor. xi. 30, 32. Hymeneus
and Alexander he delivered to Satan^ that they
might learn not to blafpheme.

Lastly, the fignal Judgments of God
upon notorious Offenders in the earlier Ages
of the World were intended as Warnings to
deter all fucceeding Generations from the
like Iniquity, i Cor, x. 8. Let us not commit
Fornication as fome of them committed, and fell
in one Day three and twenty thoufand. Neither
let us tempt Chriji, as fome of them alfo tempted
and were dejlrofd of Serpents. Neither mur-
mur ye as fome of them alfo murmured ajjd were
dejlroyed of the Dejiroyer. Now all thefe Things
happened unto them for Enfamples : and they
are written for our Admonition, upon whom
the Ends of the World are come. 2 Pet. ii.
5, 6. — bringing in the Flood upon the World of
the ungodly j and turning the Cities of Sodom
and Gomorrah into AJhes, condemning them
with an Overthrow, making them an Enfample
unto thofe that after fould live ungodly. Jude
)[. Even as Sodom and Gomorrah, in like
"Manner giving themfelves over to Fornication,

'^are

promoting the moral Good, 27

^ are fet forth for an Example, fuffermg the
Vengeance of eternal Fire. So that even thofc
mofl dreadful Inftances of Divine Vengeance,
which might in effedl be the eternal Perdition
of the Sufferers, were defign'd to be iailing
Benefits to Mankind.

These Things being duly attended to,
and remembering withal that we do not here
confider Death or Suffering in themfelves^ as
they bereave us of Life or Enjoyment, for (b
they are natural Evils ; nor as they lland in
the Threatening of the Law, but as alter'd
and redlify'd by Grace; nor with refJ3e<ft to
thofe on whom they are inflicted as final
and everlafting Punifhments ; nor as the Su-
perftitious and Enthufiaftic fometimes unwar-
rantably bring 'em upon themfelves ; but as
they are now appointed and inflicted by God :
I fay, duly attending to thofe Things, it ap-
pears from Scripture, that Sufferings, Afflic-
tions and Death may be confidered as To-
kens of God's Goodnefs, and as Benefits of
the highefl Nature to Mankind, if they are
wife to make a right Improvement of them.
And though brought upon us by the Sins of
others, we fhould neverthelefs confider them
as coming from God ; and though they are
expreffwe of God's Wrath and Difpleafure
againfl Sin, yet being defigned to corred and
reform it, they are the Effed of his father-
ly Care. And we fhould be thankful to the

Fa-

aS R. R's Argument taken from the

Father of Mercies, and extol and honour
the King of Heaven, all whofe Ways are
Truth, who brings Good out oi Evily whofe
Grace has wonderfully abounded in all Wif-
dom towards a finful World, and who kind-
ly provides for our fpiritual and eternal Ad-
vantage in all his Difpenfations, however they
might be occafioned.

SECT. III.

R. R'j Argument take?tfrom the Ca~
lamities and Sinfuhtefs of Man-
kind conftdered,

NEITHER yet have we done with the
Calamities of Life. R. R. hath made
a great Argument of them, very well worth
our Attention j and invites us to defcend to
Particulars, in a very large and moving De-
fer iption of *' the rude and horrid Form of our
'Earth, the dreadful Magazines of Ruin and
DeftruBion lodged in it, the horrible Accidents
and mortal Devajiations to which we are ex-
pofed-y the poifonous Plants which endanger
Lfe, and the cumberfome Weeds which create.
Vexation and Toil. The ferce and venomous
Creatures whereby we are expofed to miferable
Wounds, Anguijh and Death. The InfeSls,
Hornets, Mufcatoes and Flies which infeji and
vex the Nations on all Sides of the Globe, The

Sor^

Calamities and Sinfulnefs of Mankind. 29

Sorrows of Child-birth. Tho.JlaviJh and pain-
ful Toils which Millions of human Creatures
fufiain to fupport a wretched Life. The Igno-
rance, LewdnefS'^ Wickednefs, Impiety, Pro-
fanenefs, Siiperjlition and Idolatry, the Frauds
Opprefjion, Cruelty, Pride, Wrath, Tyranny^
Malice and Revenge, the Lu/i and Intemperance
which abound in the World. The young Fer-
ments of Spite and E?ivy, of native Malice
and Rage, found in the little Hearts of Infants,
The Hindrances to Virtue from the Vanity (f
the Mind, fenfual Appetites and Pafjions. Our
Want of a ready and praBical Power toper-
form the Law of our Maker ; our Miferies and
Mortality from torturing Dijlempers, Wars^
Jlormy Winds and Seas, Pejlilence, Famine^
Earthquakes, Eruptions ofVulcanos, Cannibals ;
the Accidents which injure the Health, Eafe or
Limbs of Mankind, or bereave them of Life -,
the Plots which Men contrive to defraud, cir-
cumvent and hurt their Neighbours 5 the Lofs
of our dearefl Comforts j the teizing Vexation,
and cutting Dif appointments which arife from
the Faljhood of Friends, and Cruelty of Ki?td'
dred ; the inward Anguifh which fprings from
our unruly Pafjions ; the Anguifh, Pain and
calamitous Accidents to which Infants are ex-
pofed ; the Scenes of Iniquity, Folly and Wretch-
ednefs among the better Sort of Men, as well
as the worfl ; the poor, low, forry Pleafures
the Bulk of Mankind purfue ; arid their Thought-
lefjnefs with Regard to a future World. From
the whole Survey, R, R. is lead to look upon

this

30 Remarks on R. R*s Argument.

this World no otherwife than as a huge and
magnificent Structure in Ruins, turned into a
Prifon and a Lazar-Houfe or Hofpital, where-
in lie Millions of Criminals and Rebels againjl
their Creator under Condemnation to Mifery
and Death" — This Defcription of human
Mifery reaches from/>. 10. to p. 79. and he
has in Effedt repeated it in his EfTay, p,

325—385-

From the Calamities and Sinfulnefs of
the World, R. R. argues. That Mankind
is now not an innocent but a degenerate Creature^
out of Favour with God, under his heavy Dif-
pleajiire, wretchedly forfaken of him, antece-
dently to any Sin they have committed in their
own Perfons ; and that the human Nature is
corrupt andfinfuly even from the Beginning of
JLife^andasfoon as born. P. 56. 1. 32.-57. 5,
(iff. 329. -16. -338. 16. -374. 4, Gfr. Here
I defire it may be obferved, that the Degene-
l-acy of Mankind is granted, as a Point never
deny'd or doubted by any that I know of;
and it is alfo granted, that feveral of Man-
kind have been under God's Difpleafure for
their own perfonal Wickednefs, and that up-
on this Account he has inflicted various Judg-
ments upon them: Thefe Things are not
the Points in Debate. But the Subjed: of our
prefent Enquiry is threefold, i. Whether
Mankind be out of Favour with God, under
his Curfe and Difpleafure, and wretchedly
forfaken of him, antecedently to any Sin com-
mitted

Remarks on R. R*s Argument. 3T

mitted in their own Perfons. 2. Whether
the Human Nature be corrupt and finful from
the Beginning of Life, and as foon as born.

3. And whether thefe Propofitions can be
prov'd from the Calamities and Sinfuhiefs
which now appear, or have at any Time
appeared in the World. — Thefe are the
Points R. R. has endeavoured to eftabli{h.
Let us fee what Evidence he has produc'd to
fupport them.

In his Defcriptions I think he has (trained
Fadls quite too far ; and in his Inferences
from them has laid rather too great a Strels
upon Suppofition and Imagination. P. 14. 1.
24. Can we fuppofe that the blejfed God would
place his innocent Creatures injuch a dangerous
Habitation'^ &c. P. 17, 1. 21. Can we fuppofe
that amongjl the Roots , the Herbs and the irees
which are good for Food, the great God would
have fuffered Mifchief Malady a?id deadly
Poifon to fpring up here and there ? &c. P. 19.
1. 1 3. Would there have been any fuch Creatures
in our World as Bears and Tygersf &c. P. 24.

4. Can we ever imagine the great and good
God would have appointed intellediual Animals
to be propagated in fuch a fVay as would Jiecejja-
rily give Juch exquifite Pain and Anguifi to the
Mothers who produce them, if they had been all
accounted in his Eyes a Race of holy and finlefs
Beings ? And fo he goes on quite through
the Argument. But I doubt not a clokr

I Thought

32 Remarks on R. R*s Argument.

Thought will convince this Author that our
Suppo/itions and Imaginations are not a juft
Sandard by which to meafure the Divine
Difpenfations ? We fee Things of this Na-
ture heft at a Diftance, or as advanc'd by
another Hand. And I wi(h R, R. would be
pleas'd to obferve what EfFedt my Difcourfe
would have upon him, fhould I attempt to
perfuade him that Man is now a degenerate,
difcarded Creature, by the following Argu-
mentation. " Would innocent Creatures have
'' been thrufl: into the World in fuch con-
*' temptible Circumftances, dumb and help-
" lefs ? Would young Angels have enter'd
" upon Life in fuch a low and groveling
'* Degree of Exiftence, doom'd to grow up
" to Maturity and the Ufe of Reafon fo
" flowly, and to gain Knowledge and Learn-
" ing with fo great Fatigue of Study and
''" Application ? Rather would they not,
" lik» Man in Innocence, under the Smiles
*' of his Creator's Bleffing, have made their
*' fir ft Appearance in the Vigour of Reafon,
" and all the Glories of an intelle(^ual Na-
" ture ? Can we imagine a World of rational
** Creatures in full Favour with their Maker
" would have been fubjeded to the wretched
" Toil of walking upon the rough and miry
" Surface of the Earth, or of relieving their
** feeble and exhaufted Limbs with the forry
" Aid of brutal Strength and Speed, and not
•* have been fupply'd, like their celeftial

" Kindred

Remarks on R* R*s Argument. "33

** Kindred, with a fwift and painleft loco-
" motive Power, that with Eafe and Plea-
" fare they might have vifited not only any
" the remoteft Parts of our Globe, but have
" glided thro' the yielding Ether, and have
** enjoy'd Converfe with their Fellow-minds
" in the neighbouring Spheres ? Can we
" fuppofe Innocence would have been
«* doom'd to the wretched Drudgery of
" building Bridges to pafs Rivers, or Ships to
" plough the dangerous Ocean, or Houfes
" for their Habitation ? At lead, would not
" all Materials, Stones, Trees, Iron, &c,
" have grown into their proper Forms, with-
" out obliging the Favourites of Heaven to
" the vile Servitude of hewing, fawing
" and working them into a Fitnefs for their
** feveral Ufes ? View the Millions of Mor-
" tals who fpend all their Days from the
" early Morn till the Shades of Night, in
" heaving, rubbing, or beating a Piece of
" dull Matter, the Fragment of a Rock, the
" rough Limb of an Oak, or a maffy Bar of
" Iron, and fay, is this fit Imploy for In-
" telligences ? Are the Nerves of holy Inno-
" cents to be ftrain'd in fuch abjeft Slavery I
*' Is not Man evidently under fome univcrfal
" Degeneracy, and wretchedly abandoned by
*' his Maker? Survey the Globe, fee one
•' half of it alwavs covered with the cold
" and difmal Veil of Night, and all the In-
" habitants under a Sulpence of Thought
D '' and

34 Remarks on R. R's Argiimenf,

" and Adlion, having their Powers lock'^
" up by fleep, the neareft Image of Death ;
" and can we think near half the Duration
" of Creatures, innocent and holy, would
" thus have been wafted in flothful, unadtive
" Slumbers ? Would a Race of Beings, in
" Favour with their Maker, have been tied
" to the mean Way of Subfiftence by gorg-
" ing themfelves with Lumps of grois Mat-
" ter, mingled Earth and Water, and con-
" ftrain'd to anfwer the perpetual, important
*' Demands of an abfurd Appetite, in the dai-
*' ly, naufeous Rounds of Ingeftion, and E-
*' geftion ? Let Brutes claim the fenfual Life
" for their Peculiar, and glut their Bodies
" with Earth, to which they belongs but let
** Man fubfift in a Manner fuitable to his
" Diftindian, and near Relation to the an-
" gelic World? And furely fo he would,
" were he not in a degraded StatCj and under
" the Marks of his Creator's Difpleafure. "
— I dare fay, fuch an Argument urg'd upon
R. R. though fet off with all the Decorations
it is capable of receiving, would hardly gain
his Affent. For thus any Im.perfedion or
Difadvantage, in Comparifon with Beings of-
a fuperior Rank, how congruous foever to our
prefent State, might be work'd into a Mark
of God's Difpleafure.

Again ; he doth not confider this World

as a State of Trial, but as if it ought to have

. " been

"Remarks on R. R's Argument, 3 5

been in its proper State a Seat of Happinefs
and Enjoyment, an Habitation made for the
Refidence of holy finlefs Creatures, Hke angelic
Beings. P. 47. i. Are thefe fuch Scenes of
Innocence and Peace as Mankind were made for f
P. 51. 20. Can this be a State of Happinefs^
where we meet with^ 6cc? P. 344. i. Can
this be a defrable State for any wife or an-
gelic Beings who knows what Happinefs is^ to
be join d to fuch a Body as oursf and in fe-
veral other Places. — But this World was
built for an Habitation of Creatures upon
Trial. For Adam was immediately put upon
Trial, and expos'd to Temptation. Now a
State of Trial in its own Nature implies, that
Creatures may lofe their Innocence ; that it is
not a fettled State of Enjoyment, but prepa-
ratory to fuch a State j and that feveral Kinds
and Degrees of natural Evil may very pro-
perly be mix'd with fuch a State for exerci-
fing and proving our Virtue. Confequently,
this World could not be built abfolutely for a
Seat of Innocence and Happinefs. R. R. in
anfwering an Objection taken from our being
in a State of Trial, diflinguifhes between inno-
cent Creatures in a State of Probation^ and
finful degenerate Creatures in the fame State,
p. 22. 13. Well, be it allow'd that we are
of the latter Sort; our Trial then muft be,
whether we will return unto God and Duty,
or whether we will continue degenerate. And
furely this View of our Circumftances will
D 2 give

^6 Remarks on R. R's Argument.

give great Light to the prefent Conftitutlon of
Things. He therefore that only confiders our
being upon Trial as an Objection againft hi*
Scheme, but doth not take it into his Repre-
fentation of the State of the World, n^ufl
give us a very imperfed: Account of it.

Neither doth he take a future State in-
to his Reprefentation. He fometimes men-
tions a future State ; but never takes it inta
his Account of Things, to vindicate the Juf-
tice, Wifdom and Goodnefs of God in the
prefent Conftkution of Affairs, but only to
aggravate the Wickednefs of Man in having
no Regard to the future World. P. 69. 1. 22,
^c. And yet he was fenfibl-e a future World
would fet our prefent Circumftances in a quite
different Light. P. 342. 6. If a Man were
placed in fome upper Region^ and had the Wif-
dom of an AngeU — and could take a Survey
of human Life in its bejl Circumfiances^ — —
without the Hopes of a better Life after-
wards, he would be very loth to accept of it ;
nor indeed would it be worth his Acceptance,
And p. 346. 10. XJpon a compleat Swvey of alt
thefe Hardffjips\ Labour, Sichiefs and Death^:
1 hardly think there is one Spirit in Heaven —
that would accept of this Life in its common
Circiwi fiances — if his Exifie?2ce is to tejininatc
at Death, atid he had no RefpcB or Reference
to a Life to come. P. '^68. 10. Nor can I
fee how a- Creature can rationally blefs God for

this

Remarks on R. R's Argument. 37

this Life conftder d in itj'elf^ and abJlraSied frcm
<i future State. JR. R, is aware a fiature State
would make fuch an Alteration in this pre-
fent Life, as that even an Angel might ac-
cept of it Jn its common Circiimflances. He
therefore that pretends to adjuft the Confiitu-
tion of the preftnt World without taking in
its Relation to the future, cannot give us a
fair Account of Things,

Nor doth he take into his Argument the
Goodness and Mercy of God, celebrated
in Scripture as exercifed in the moft eminent,
flirprizing and extenfive Degree towards the
Children of Men. Exod. xxxiv. 6, 7. ne
JLordy the Lord God merciful and gracious^
hng-fuffering^ abundant in Goodnefs and Truths
keeping Mercy for thoifands, forgiving Iniqui-
ty^ Tranfgrejjion and Sin. Pfal. xxxiii. 5. T'he
Earth is Jidl of the Goodnefs of the Lord. He
is good and doth Good. Pial. cxvii. i, 2. 0
praife the Lord, all ye 'Natio7is\ praife him,
all ye People ; for his merciful Kindnefs is great
towards us. 'The Lord is long- fuffering to us
ward, not willing that any jhould perijh. Pfal.
cxlv. 8, 9. The Lord is gracious and full of
Compafjion \ fow to Anger and of great Mercy.
The Lord is good to all, and his tender Mercies
over all his Works. He is tloe Saviour of all
Men. God is Love. He is the Father of
us all. O that Men would praife the Lord for
his Goodnefs, &c. Sec, But R. R, reprefents

D 3 Gcd

38 Remarks on R. R*s Argument,

God as having forfaken Adam upon his firft
Tranfgreflion, p. 105. 26. as having with-
drawn his Love and Favour from all Man-
kind J as fcattering his Curfes round the
Globe, p. 27. 18. as having fpread a wide
Curfe even over our Birth, p. 25. 2. as frown-
ing upon us with great Difpleafure. — But
that Reprefentation of any of God's general
Conftitutions and Difpenfations among Men,
which excludes his Mercy and Goodnefs,
can neither be jufl nor true.

He fuppofes our Sufferings, Calamities and
Mortality to be mere Puni/hments, mere
Tokens of God's Wrath, Vengeance and Dif-
pleafure^ and doth not confider them in any
Refpe6t as difciplinary Inflictions for our Pro-
fit. Once indeed he glances upon them in
this View, p. 14. 20. God's Ways are — con-
duSted towards us as becomes a wife and righteous
Governoiir^ fometimes for our Trial and Warn-
ings and fometimes for our CorreSfion and Pu-
nijhment. And^. 23. 13. he fpeaks of a pain-
ful Death being Part of the Trial of fome,
and of pious Sufferers who behave well in dying.
But thefe are only tranfient Thoughts, and
overlooked in the main Body of his Argu-
ment, which indeed would have fallen to the
Ground had they been inferted. Now feeing
the Scriptures, as 1 have (hewn above, do
exprefTly reprelent Sufferings, Sorrows and
pur cornmon Mortality, as confiflent with

the

Remarks on R. R's Argument, 39

the Favour and Blefling of God, and as a
Means of Reformation and Improvement in
Virtue and Piety ; yea, even the moft dread-
ful Vifitations as intended for a kind Warning
to all Pofterity, to caution them againft
Wickednefs; it is very evident R. R.'m his
Argument has not given us a Notion of the
Calamities of Life agreeable to the Mind and
Word of God. — Befides, do we not find in
Fad: that the beji of Men, and the chief Fa-
vourites of Heaven, have been, and may ftill
be, made very unhappy by many Calamities
and Oppreffions, and not unfrequently on ac-
count of Virtue itfelf, which will not fuffer
them to pradife Iniquity to procure their
Pleafure and Peace ; and that, on the other
Hand, thtuDorJi of Mi?;? abound in the Com-
forts and Pleafures of Life ? p. 173. And how
will R. R. reconcile this with his Scheme ?
— Further 3 if AfBidions are mere Punifli-
ments, mere Tokens of God's Wrath, Ven-
geance and Difpleafure againft us, for the Sin
of another Man, of which we know nothing
but by Hiftory, then how can we make a due
Improvement of them ? The Scriptures tell
us they ought to be confidered as the Cha-
ftifement of our Father and beft Friend,
and to have a good Effed: upon our Hearts,
and teach us Patience, Faith, Humility, Re-
pentance, and bring forth the peaceable Fruit
of Righteonfnefs : But upon his Scheme,
they can bring forth no Fruit but a ftupid

D 4 Ilor.

40 Remarks on the Fadfs upon which

Horror and Defpair, under the Influence of
this gloomy Sentiment, that we are at the
arbitrary Difpoialof an irrefiftible Power, who
fubjeds us to his Wrath, Curfe and Ven-
geance for a Sin of which we neither have,
nor can pofTibly have the leaft ConJc'wufneJ's or
Remembrance^ p. 82.

From Judgments inflidedupon particular
Nations and Perfons he infers that we, i. e.
all Mankind, are not the Favourites of Hea-
'ven, but under the Wrath of God, p. 17.
— 21. 1. 6. — 47. 5. But to infer the State of
the ivhole from the Cafe of fomCj can't be a
fair Way of arguing.

I cmnot fee that he has made good feveral
of the FacSs from whence he draws his Con-
clufions. To begin with the firft j furely he
is not quite juft in pronouncing the Form of
our Earth in its prefent Divifions — of Seas
and Shores, — irregular, abrupt a?2d horrid,
JDoth it look, (laith he, p. 11.) like the regu^
lar and beautiful Froduil of a God of Wifdoni
and Order ? Survey a Map of the World, and
fay, does the Form of it ftr'tke our Eyes with
any natural Beauty or Har??iony ? Hath it the
Appearance of a lovely well-adjujlcd Piece of
Workmanfiip ? or rather, doth it not bear
(irongly on cur Sight the Ideas of Ruin and
Confufion^ And he inllances in vaft broken
Mountains^ fiupendous Cliffs and Promontories^

dread-

R. R. forms his Argument. 41

dreadful Precipices, immenje 'Extents of wajie
and barren Grounds, &c. p. 11-^-17. — Se-
veral able Pens have given a very different
Reprefentation of the Earth, by fliewing the
Beauty, Conne<5lion and Ufeof all its Parts.
P. 10. I. 13. We colled: the Perfecftions of
God from the Appearances of the World.
Rom. i. 20. tlie Apoftle tells us, That the
invifible Things of God, the Perfedions of his
Nature, are, ever fince the Creation of the
World, clearly feen, being underjlood, or at-
tended to, by the Things that are made. Now,
if the Earth doth not look like the ProduSl of
a God of Wifdom and Order, but bears jlrong'
ly on our Sight the Ideas of Ruin and Confu-
Jion, from what Appearances in it can we de-
duce the Wifdom and Goodnefs of God ?
Might not an Atheift, who denies the World
to be the Produd of Wifdom and Goodnefs,
ufe the very Argument R. R. here advances?
Can it ferve any Purpofe of Piety or true Re-
ligion to degrade the Workmanfliip of God,
or to reprefcnt it as irregular, abrupt and
horrid'^ 'Tis a Rule of Scripture, Job xxxvi.
24. Remember that thou magnify his Work
which Men behold. According to the Spirit
of Truth, all God's Works blefs and praife
the Lord in all Places of his Dominion, Pfal.
ciii. Even thofe R. R. thinks irregular and
horrid, cxlviii. 7, 8, 9. The Pfalmiil: defciib-
ing and admiring the Conftitution and Fur-
niture of the Earth and Sea, Pfal. civ. in the

24^^^

4^ 'Remarh on R. R.V FaBs,

24*'' Verfe cries out, 0 Lord, how uianifold
are thy Works ! in Wifdom haft thou made them
all : the Earth is full of thy Riches. So is this
great and wide Sea, &c. In (hort, whatever Phi-
lofophers muy imagine -, however God might
forefee all or any Part of Mankind would
rebel again ft him, p. 14. 14. or what Maga-
zines of Wind, Flood and Fire foever are
lodged in this Earth, or however they may
have been already, or (hall hereafter be ap-
plied in Judgment or Deftru(flion, (as God
may turn even the moft ufeful and illuftrious
of his Creatures into the Inftruments and Exe-
cutioners of his Vengeance j) yet we have no
Authority from Scripture to fay, that the
Earth looks like a Ruin, or that its prefent
Conftitution, fo far as R.R. here confiders it,
is at all different from what it was, when
upon a Review God pronounced it and all
its Furniture very good. Gen, i. 31. Con-
fequently, we have no Authority from Scrip-
ture to fay, that the prefent Form and Furni-
ture of the Earth carry in them evident To-
kens of God's Difpleafure againft the Inha-
bitants of it, much lefs of his Difpleafure
antecedently to any Sin they have commit-
ted in their own Perfons. On the contrary,
the Scripture doth frequently affure us, that
the prefent Form and Furniture of the Earth
is full of God's Riches, Mercy and Goodnefs,
and of the moft evident Tokens of his Love
gnd Bounty to the Inhabitants.

Amongst

"Mari^ extenfive Dominion over the Brutes. 43

Amongst the various Plants and Animals,
which the bountiful Lord of all has pro-
vided for our Pleafure, as well as Ufe, there
are fome noxious, fierce and venomous. But
I cannot agree with R. R. when he tells us,
Difeafe, Anguijh and Death have entered into
the Bowels and Veins o/'Multitudes by an
innocent and fatal Mijlake of pernicious Plants
and Fruits for proper Food^ p. 17. 28. Some
may have fuffered by fuch a Miflake ; but
the Reafon and Experience of Mankind have
generally been not only a fufficient Guard a-
gainft fuch Plants and Fruits, but alfo have
turned them into Medicines for their Pains
and Difeafes. Much lefs can I join him in
reprefenting the Children of Men, in their pre-
fent State, as formed to be the living Prey of
Bears and Tygers, Wolves and Lions, and our
Life and Limbs as made to become Heaps of
agonizi7jg Carnage ; and our Fleflo and Bones
as given up to be crufied and churfted between
the Jaws of Panthers and Leopards, Sharks
and Crocodiles, p. 19. 22. As he ftates our
Condition, there is no living on any Side of
the Globe for poifonous Plants and Beads of
Prey, venomous Infeds, Vipers, Hornets,
Mufcato's and vexatious Flies. He adds,
p. 20. 3. Let Brutes be contented to prey upon
their Fellow-Brutes, but let Man be their Lord
and Ruler, and free from their j4ffaults ; and
fo he waSf (faith the Jewifh Lawgiver) in his

M

44 -^ wore exfenfive Dominion over the

jirfi and innocent State. But now R. R. tells
us, weak Man is no more their Lord and
Ruler, for he can neither govern nor refiji
thofe fierce Creatures. P. 19.8. — Thtjewifb
Lawgiver mentions the brutal World in Man's
firft and innocent State only in Gen. i. 28.
God /aid unto them. Have Dominion over the
Fijh of the Sea, and over the Fowls of the Air^
and over every living Thi?ig that moves upon
the Earth. And Cfjap, ii. 19, 20. where God
brought every Beaji of the Field, and every
Fowl of the Air unto Adam to fee what he
would call them. And the fame fewijh Law-
giver, about 1600 Years after Adam loft his
Innocence, informs us, that God ordered all
the Beafts, Cattle, creeping Things and Fowls
in unto Noah in the Ark, Gen. vii. 14, 15.
and moreover renewed to him and his Pof-
terity, namely all Mankind, the Grant of
Dominion and Lordiliip over all the Creatures
in as full and ample a Manner as to Man in
his fir jl in?i0cent State. Gen. ix. 2. And God
faid unto Noah and his Sons, the Fear of you,
and the Dread of you jhall be upon every Beafi
of the Earth, and upon every Fowl of the Air^
and upon all that inoveth upon the Earth, and up-
on all the Fifoes of the Sea j into your Hand are
they delivered. And adds an Inftance of Do-
minion not granted to Man in his fir ft and in-
mcent State ; ver. 3 . Every moving T'hing that
liveth JJjall be Meat for you. Hence it ap-^
pears that we have not only the fame, but

even

Brutes given to us than to Adam. 2j.^

even a more extenfive Dominion over Fov/Is,
Fifhes, Beafts, and all that moves upon the
Earth than Man had in hisjirjl and innocent
State. And it is well known Men live gene-
rally in Safety in all habitable Parts of the
World, and in different Countries are daily
cxercifing Dominion not only over the tamer
Tribes, but over Lions, Panthers, Sharks,
Whales, Vipers, ^c. however a Man now
imd then may happen to be flain by them,
which is very feldom, or however God may
at any Time by them execute Judgment up-
on wicked Nations or Perfons ; a Work in
which he employs the Angels themfelves.
Our Reafon renders us more than a Match
for the Brutes, were they more numerous
than they are. See Ffal. viii. 5 — 9. 'Jam. iii. 7.
Therefore jR. i?. cannot infer upon this Head,
that we are not in the full Favour and Lcve
of the God that made us, and that he has
quartered his Armies., his Legions among
iis^ as Princes do in a rebellious Country.^
P. 21. 25.

Thorns and Thiftles are the Effefl of a
Curfe upon the Ground for the Sin of Man 5
but for all that, we have no Authority to
fay Man himjelf was curfed either in Body,
Mind or Pofterity. For whatever a Curfe
be, whatever Relation Adam had to the
Ground, or however the Curfe pronounced
upon the Ground might affed: him, or his-

Pofterity,

4^ Man not under God's Curfe.

Pofterity, the Scripture doth not fay, curfed
be thou, Adam^ or thou, Eve -, but curfed
be the Ground. Man's Labour was increafed,
but the Ground only was curfed. So Lamech^
Gen. V. 29. called his Son's Name Noah,
fayingy this fime fiall comfort us concernmg
our Worky and Toil of our Hands^ becaufe of
the Ground which the Lord has curfed. Which
Curfe confifts in the diminifhed Fertility of
the Earth j notwithftanding which, fo far a»
it is fruitful, it is under God's Bleffing. Pfal.
Ixv. 9, ^c. — Thou vififefl the Earth, — thou
greatly enrichejl it with the River of God^
thou blejjej} thefpringing thereof. Thou crownefi
the Tear with thy Goodnefs. In the Sentence
no Curfe is pronounced upon either Adam's
Body, Soul, or Pofterity. And good Reafon
why ; becaufe all know Grace was provided
and intimated even before the Sentence was
pronounced, {Gen. iii. 15.) confequently,
however the outward Condition of Adam
or his Pofterity might for wife Reafons
be altered, they were ftill the Objects of
God's Love and Blefjing. But had a Curfe
been pronounced upon Adam's Pofterity for
his Sin, it would not have implied the Im-*
putation of his Sin to his Pofterity, or their
being on account thereof confider'd as Crimi-
nals. Becaufe the Curfe upon the Ground
for Adajn's Sin implies no fuch Imputation.
So Deut. xxviii. 18. Curfed be the Fruit of
thy Body, and the Fruit of thy Land. The

Curfe

^hePropagaf. ofMankindnot imdefa Curfe. 47

Curfe upon the Fruit of the Body no more
implies the Imputation of the Parent's Sin to
the Child, than the Curfe upon the Fruit of
//?^ L^Wimphes the Imputation of the Owner's
Sin to the Ground.

We have no Authority, and furely {hould
have no Inclination, to make Curfes where
God has pronounced none. And I dare fay
K. R. upon Refledlion will be as little pleafed
as I am with one he has made for the female
Part of our Species under the next Head, the
Sorrow of Child-bearing. P. 24. Are not,
fas he, the 7nultipUed Sorrows^ with which the
Daughters ofEwt continually bring forth their
Toung, a pretty evident Token that they are not
in their original State of Favour with that
God who created thern, a?id pronounced a Bleff-
ing upon the?n in their Propagation^ T/6^ JewiOi
Lawgiver in the Beginning of his Hifio?y tells
us, that God blefjed the firft Man and Wo-
man that he made, and bid them be fruitRil
and multiply, and replenifli the Earth and
fubdue it : And the fame ancient Writer within
a Page or two tells us, that thefe multiplied
Sorrows in the Bearing and Birth of Children
are pronounced as a C\5Kse from an offended
God. Surely the Curfe is not as old as the BlcfJ-
ing? But Sin and Sorrow came in together,
and fpread a wide Curse on the Birth of Man, .
which before flood under a T)ivine Benedi5iion.
I wonder R. R. could write this without drop-

4S ^e Pr$pagafton ofMaiiUnd

ping a Tear, or fome kind Word of Cos*
dolence. It gives the female Sex, of whom
Nature teaches us to be particularly tender^
the moft frightful Notions of a State of Preg-^
nancy, and the Hour of Travail, and when
they need the greateft Supports robs them of
their belt Confolation, the Favour of God,
and fills their Minds with the moft dreadful
of all Terrours, his Curse. But let them
not be difcouraged : I will venture to fay,
this Author himfelf upon fecond Thoughts
will be convinced he has quite mifreprefented
the Cafe. For the Sorrow of Child-bearing
is not inflicted as a Curse. Gen. iii. 16. The
Lord God doth not fay, the Woman was
cursed with this Sorrow; and therefore R,
R. has no Right to fay fo. Again ; whereas^
he faith. There is a wide Curfe fpread over
the Birth of Ma?t^ which before flood under a
Divine BenediBion ; for God bleffed the firft:
Man and Woman, and bid them be fruitful and
multiply and replenifh the Earth. This ftands
in diredi, tho' I am perfuaded, not defigned
Contradidion to the Truth and Evidence of
Scripture. For the Jewifh Law-giver tells
us. Gen. ix. i. that God, fixteen hundred
and fifty fix Years after he had pronounced a
Blefling upon the firft Man and Woman,
repeated, at the Reftauration of the World
after the Deluge^ the very fame Bleffifig to
Noah and his Sons, from whom all Mankind
Vi'ere again to be propagated. And God

BLESSED

not under a Curfe, but under a Blefling. 49

BLESSED Noah and his Sons, ajtd faid unto
them, be fruitful and multiply and replenifi the
Earth. Hence it is undeniably evident, that
as Sorrow in Child-bearing was not pronounced
as a Curfe, fo it was not inconliftent with,
nor intended to exclude the original Bless-
ing pronounced upon Propagation. And
further it is evident, that the Propagation of
the Species, in every Part of the World, has
been and ftill is under the very fame Blejjing
that was pronounced upon the firft Man and
Woman. Marriage, defigned for the Proga-
tion of Mankind, is a Divine Ordinance ; and
God's Ordinances are not under his Curse, but
under his Bl e s s i n G . Therefore every mar-
ried Woman is in that State which the Wif-
dom and Goodnefs of God has ordained, and
while {he is with Child, and when (he is in
Labour, fhe ought not to be afraid 'with any
Amazement, i Pet. iii. 6. but to put her Truft
in God, confidering herfelf as under his Blefl-
ing and Protedtion, notwithftanding the Sor-
row of Child-bearing. Which, no doubt, is
wifely appointed in our prefent State to pro-
mote the moral Good, and may have its
Ufe in taking off that Levity and Thought-
lefnefs which otherwife might have attended
Propagation, and to fuggefl a thoufand ferious
Reflections to every Mother. —

Under the following Head he brings in
another imaginary Cu rse, namely, Man's

E iati?ig

^'0 Labour no Curfe.

eating Bread in the Sweat of his Face ; which
he tells us Mofes acknowledges to be another of
the Curfe s of God for the Sin of Man, p. 27.
1. 16. Mofes acknowledges no fuch Thing.
Through the firft Offence the Labours of
Life were increafed, not as a Curfe, but, with
regard to our moral and eternal State, as a
Bleffng. Labour is a Duty, and wholfome
Difcipline. Bad as the World is, it would
be very much worfe, if we were not to work
or ftarve. Idlenefs is the Source of all man-
ner of Wickednefs. Every Man in the Ufe
of his Limbs and Senfes may get a Sub-
fiftence ; and the labouring Part of Mankind
are even more chearful than thofe that have
nothing to do, enjoy more Health and Vi-
gour of Body, and are bleft with more Inno-
cence and Peace. Poor and coarfe Fare may
fuftain a happy Life. Having Food and Rai-
ment we ought, and may, therewith be con-
tent. Cottages are ftored with more Comfort

o

than Palaces. Slaves and Drudges may be vir-
tuous and pious. Every Condition has its Ad-
vantages as well as Temptations, and every
Man may be happy if he choofes. Therefore
Labour and low Life are no Mark that Man
is not the Objed of God's Favour, nor a
Proof that he is not innocent.

IS

The next Topic of R, R*s Argument
the Charader, Temper and Quality of Man-
kind in general with Regard to Religion and

Virtue,

Sin no Proof of original Corruption. ^ r

Virtue. I do not think that we, who are
not capable of precifely deciding in what De-
gree any Perfon, even of our intimate Ac-
quaintance, is either virtuous or vicious, are
qualified to pafs a true Judgment upon the
moral State of the whole World. There are
fo many Things to be taken into the Account,
as Capacities, Means, invincible Prejudices,
Degrees of Temptation, which are known
only to God, that it is impoffible we fliould
make a juft Eftimate of the Wickednefs of
Mankind. However I dare not venture to
conjedture, that either more or lefs than a
Quarter of the World (hall but be faved;
much lefs can I ground an Argument upon
a Bottom fo doubtful. P. 53. Nor dare I
fay, there is no Man lives one Day without
breaking the Law of God in Thought, Word or
Deed, p. 41. 7. Nor, that among the Hea-
thens there are whole Nations wicked without
an Exception, p. 38. i. I fometimes think we
carry our Cenfures of the Heathens too far.
There may be more Truth, Honefty, Good-
nefs and Sobriety among them than we are
aware. And poffibly, every thing confidered,
they may be lefs vicious than the Chriftian
World in general. Our Lord tells us, Matt,
viii. II, 12. That in the laft Day many/hall
come from the Eaji and the Wef, from all Parts
of the World, andfiallfit down with Abra-
ham, Ifaac and Jacob in the Kingdom ofHea-
ven J but the Children of the Kingdom, who
E 2 have

^ 2 Sinfiilnefs of the World no Proof that

have been favoured with the Privileges of
God's vifible Church, Jhall be cafl out into
outer Darknefs.

Btr T if we allow Mankind to be as w'ick-
ed as R, R. has reprefented them to be, fup-
pofe there is not one upon Earth that is truly
righteous and without Sin, and that fome
are very enormous Sinners ; yet will it not
from thence follow, tbat they are ?jaturally
corrupt^ or that every Man brings afinful Na-
ture into the Worlds dejiitute of the Image and
Favour of God, and without Sufficiency of
Power to do his Duty j which is the grand
Point R.R. is labouring to eftablifh. For if
linful Adtion infers a Nature originally cor-
rupt, then whereas Adam, according to R»
R. and thofe in his Way of thinking, com-
mitted the moft heinous and aggravated Sin
that ever was committed in the World j
for, according to them, he had greater Light
than any other Man in the World to know
his Duty, and greater Power than any other
Man to fulfil it, and was under greater Obli-
gations than any other Man to Obedience ;
he finned when, according to R. R. he knew
he was the Reprejentative of Millions -and
Millions, and that the happy or miferable
State of all Mankind depended upon his Con-
dudl, which never was nor can be the Cafe of
any other Man in the World ; he fmned
when he knew his Sin might not only pave a

Road

our Nature is origi?iaily corrupt. 53

Road for a few Miles, but, in Procefs of
Tme, the whole Globe with Skulls, R. R.
p. 48. 8. therefore I fay, if finful Ad^ion in-
fers a Nature originally corrupt, then (where-
as Adam J by the Confeffion of R. R. commit-
ted the moll heinous Sin that ever was com-
mitted in the World) it will follow, that his
Nature was originally corrupt, that he was
made with evil Inclinations, brought a finful,
corrupt Nature into the World, deftitute of
the Image and Favour of God, and without
a Sufficiency of Power to do his Duty. But if
we cannot infer from Adam's Tranfgreffion,
that his Nature was originally corrupt j if,
notwithftanding his finning beyond any Of-
fences Mankind have fince committed, it be
true, that he was made in Innocence, with a
pure, uncorrupt Nature, in the Divine Image
and Favour, and with a Sufficiency of Power
to do his Duty ; neither can we infer from
the Tranfgreffions of all, or of any Part of
Mankind, that their Nature is originally cor-
rupt, but, notwithftanding their Wicked-
nefs, however aggravated, it may be true, that
every Man brings into the World an innocent,
pure and incorrupt Nature, in the Divine
Image and Favour, and with a fufficient Power
to do his Duty. Therefore if R. R. can either
prove that Adam never finned, or will admit
that his Nature was corrupt and finful as it
came out of God's Hands, then his Argu-
ment may ftand good. But if he allows
E 2 Adam

54 «S'/« no Proof of original Corruption.
Adam finned even in the aggravated Manner
he has defcribed or fuggefted, and yet not-
withftanding that he v^as made in the Image
and Favour of God, his Argument, for any
thing I fee, muft inevitably and irrecoverably
fall to the Ground. And thus all he has
faid, and argued from the culpable Ignorance,
the Lewdnefs, Wickednefs, (Sc. of Mankind
from p. 27 to 35, or in any other Part of his
Book, fairly amounts to nothing. And thus
alfo the Argument, That if we were born
innocent we {hould continue finlefs, appears
to be equally fallacious ; for it is granted that
Adam was created innocent, and yet did not
continue finlefs. So that from our Sitifulnefs
nothing can be concluded with reference to
the State in which we are born, any further
than that as Adam was created, fo we are
born in a Capacity of being finful.

Again J if our firft Parents had animal
Paffions which they indulged in eating the
forbidden Fruit, if they ga've Way to the Al-
lurements of Senfe, or Appetite^ or Pajion,
(p. 105.) and thereby introduced into their
Breafls the uneafy Perturbations of Fear and
Shame, and yet their Nature was not origi-
nally corrupt, but made in the Image and
Favour God ; then it will follow, notwith-
ftanding the inward Anguijh that fprings from
all our imeafy and unruly Pa/fom of every Kind^
that our Nature, as well as that of our firft

Parents,

Sufferings no Proof of original Corruption. 55

Parents, is not corrupt from the Birth, but
made in the Image and Favour of God. This
takes off what he has advanc'd with regard
to our Paffions, p. 51, 52,

Again, Adam by his Sin brought him-
felf under the righteous Judgment of God,
and fubje6led himfelf and Pofterity to various
Sufferings, and yet his Nature was not origi-
nally corrupt, nor deftitute of the Divine
Image and Favour : Therefore, if it does not
follow, that Ada772S Nature was originally
corrupt, &c. notwithftanding he fubjecfled
himfelf and Pofterity to various Sufferings
and to Death itfelf; neither will it follow,
that the Nature of any Man, or Body of
Men, is originally corrupt and deftitute of the
Image and Favour of God, altho' they by
their Sin bring upon themfelves and Pofteri-
ty any kind of Sufferings, or Death itfelf.
— This Argument ftrikes out all that R. R.
has faid in Reference to all thofe Calamities,
AfHidions, Defolations and Deftrudions,
which God may infiid: upon Nations, or
particular Perfons for their own Sins : And
thofe Calamities may take in all the Inftances
of Suffering and Mifery which R. R. takes
into his Lift, except the Sorrow of Child-
Birth, the Sorrow of Labour and Toil in
earning our Bread, and the common Mor-
tality to which we are all fubjeded. Thofe
\ve fuffer in Confequence of the one Offence,

E 4 and

56 Suferings no Proof that our

and may come upon us whether we do or do
not fin, whether we are virtuous or vicious.
But as for all other Calamities, they may be
inflidted, and R. R. cannot prove that they
are not inflicted, for particular, perfonal Sins*
Even the Sufferings of Children may be for
the Correction and Punilhment of the Sins of
Parents.

Again, if our firft Parents by their Sin
brought Suffering not only upon themfelves,
but alfo upon others, even upon all their Po-
fterity, and yet the Nature of our firft Parents
was not originally corrupt, nor deftitute of
the Image and Favour of God j then will it
follow very clearly, that the Nature of thofe
who fuffer purely in Confequence of their
Sin, or the Sin of any other Perfon, is not
corrupt originally, nor deftitute of the Image
and Favour of God. For if their Nature
was not originally corrupt, who committed
the Sin and occafioned the Suffering, with
what Reafon, Truth or Argument can it be
fuppos'd, that my Nature is originally cor-
rupt, who am no ways concern'd in the Com-
miffion of that Sin either as Principal or Ac-
ceffary, but only am thereby fubjedted to
Suffering ? If the Nature of the real Crimi-
nal was not originally corrupt, but made
in the Image of God, it will even more
ffrongly follow, that my Nature, who as a
Sufferer am merely paffivp, and no Criminal

witl^

Nature is ortginaUy corrupt. 57

with regard to the TranfgrefTion which intro^
dueed the Suffering ; it will, I fay, follow
more ftrongly, that my Nature is not corrupt
or deftitute of the Image and Favour of God.
This Argument takes off all that R, R. has
faid with regard to the Sufferings which are
brought upon us in Confequence of Adam's
Sin. For if his Nature was made innocent
who was the Shiner, we may more ftrongly
conclude that our Nature is made inno-
cent who are only the Sufferers. For if Sm
and 'TranfgreJJion will not infer a Nature ori-
ginally corrupt, much lefs will mere Sufferings
which may happen where there is no Sin,
as in tlie Cafe of Brutes and Infants ; or where
there is the moft perfed: Obedience, as in the
Cafe of our bleffed Lord.

Thus R.R's Argument, whereby he at-
tempts to prove from the Si?tfulnejs and Mi-
fery of Mankind^ that our Nature is linful
and corrupt from the Birth, and without the
Image and Favour of God, is proved to be
altogether infufficient in every Part.

I may add, that from the prefent State of
Things, an Argument may be taken diredly
oppoiite to his. He has given us a labour'd
Account of the Sufferings and Calamities of
human Life : But what are thefe in Com-
parifon of our Enjoyments ? Is there nothing
in human Life but Wickednefs and Calami-

ty?

'5^ Trefenf State of Things yields an

ty ? How much larger a Catalogue might
he have prefented of the rich Furniture of
the Earth for our Ufe and Pleafure, and the
daily and moft extenfive Bleffings of God
to all the World ? He has given to all a ra-
tional Nature, a noble Gift, capable of the
Knowledge, Obedience and Imitation of God,
and of being improv'd to fuch a Degree of
Excellency as (hall in his Efteem qualify
us for immortal Honour and Glory. In him
all live and move and have their Being. He
caufes his Sun to {hine even on the Evil and
Ungrateful. He doth good to all Mankind,
giving them Rain from Heaven and fruitful
Seafons, tilling their Hearts with Food and
Gladnefs. His watchful Providence guards
our Health and Peace, is mindful of us, and
vifits us every Morning. What Variety of
Materials has he provided for our fafe, com-
modious and pleafant living ? How well has
he furnifhed us with Medicines to eafe our
Pains, cure our Wounds, and heal our Di-
feafes ; and at the fame Time given Skill to
the Phyfician and Surgeon to apply them ?
Were I to enumerate all the Inftances of
God's Goodnefs that fall under our Obferva-
tion, the Difcoveries of his Favour to thofe
who do his Will, the Difpenfations he has
appointed to inftrudt and reform Mankind,
and lead them in the Way of Truth and
Happinefs ; or were I to reckon up all the
Inftances of Virtue, Juftice and Goodnefs

that

'Argument oppofite to R. R*s. 59

that are to be found in the World ; (for the
World is not all Wickednefs -, R. R. himfelf,
not very confiftently indeed with his Scheme,
tells us, there are fome Men who havefeve-
r^/ NATURAL Virtues, as Temperance , Good-
humour, CompaJJion, Moderation, Sec. p. 126,
in the Notes, and p. 171.) the wholefom
Laws and Conftitutions for maintaining
Juftice, defending Innocence, and punifhing
the Wicked ; the noble Benefadlions for pro-
moting Literature, relieving the Poor and
DiftrefTed ; the feveral not only curious but
mofl ufeful Arts, Sciences, and Inventions
which Men have difcovered -, (and conlider
whofe Goodnefs it is which fupports and
aids the rational Faculty in thefe and other
ufeful Difcoveries) in a Word, were I to in-
iift upon the Particulars of God's Goodnels,
and what is praife- worthy among Men, I
{hould write a Book much larger than R.R's^
and might at every Article, with much more
Truth, afk. Are thefe Creatures, fo well in
in every refpedl provided for, under God's
Wrath and Difpleafure ? Is their Nature the
Objed of his Hatred and Curfe ? Are they
not evidently the Care of his Goodnefs ? Is
he not manifeftly their Father ? Would
he have opened his Hand fo liberally had he
not loved them, and delighted to do them
good ? Is he not working continually among
them by his Power and Providence ? How
could they live if he did not every Moment

uphold

6o Frefent State of Things yields an

uphold and guard their Being ? Doth he not
feed and clothe them every Day ? Do they
not tafte his Mercy in every Sup and Mor-
fel ? Doth not his Mercy digefl their Food ?
Doth not his Mercy beat in every Pulfe, re-
ciprocate in every Breath, found in every
Ear ? And are not the glorious Works of his
Hands and the Perfedlions of his Nature evi-
dently expos'd to every Eye ? And from the
Works and Virtues that are found among
them, doth it not appear Men are Creatures
capable of the nobleft Adlions and Attain-
ments ? Who then can be fo inconfiderate as
to vilify the human Nature, or pronounce
Man a contemptible Being, and negledled or
forfaken of his Maker ? — He viiits them with
fore Judgments. — True; but fuch Judgments
happen but feldom 3 and are intended to a-
waken, corre6t and reform. — He inflicfts
frequently lefTer Calamities. — True ; but he
doth not always chide ; his Bleffings and Mer-
cies are new every Morning, and generally
far exceed in Proportion any Sufferings he
brings upon us : And even thofe Affli6lions
are intended to difcipline and exercife our
Virtue, and fo to promote the moral Good,
and our truefl: and everlafting Happinefs.
— He is born under a Hazard of living in Sin,
and perifhing for ever. — True j but this refults
from the verv Nature of a State of Probation,
which places Man under a PolTibility of fin-
qing and of being deilroy'd. But this is no

Fault

"Argument oppofite to R. R's/ 6i

Fault of his Nature, nor any Defed In the
Favour of his Maker. If he lives in Sin,
'tis his own foolifli and wicked Choice ; if
he is deftroy'd, he deftroys himfelf. His
Maker has no Pleafure in the Death of the
Sinner, but has furnifti'd him with all Powers
and Means, confiftent with his being in a
State of Trial, to teach, and reclaim him.
He is the Sa'viour of all Men^ i Tim. iv. lo.
He would have all Men to be faved, and to
come unto the Knowledge of the Truth, i Tim.
ii. 4. And fo greatly doth he delight in the
Salvation of Men, finful as they are, that he
fent his only-begotten Son for their Redemp-
tion, to^^ the Propitiation for the Si?is oj the
whole World, i John ii. 2. But fome Farts
of the Earth are not by far fo much en-
lightened v;ith the Knowledge of God, of
his Will and Grace as others. — True j but is
not the Work of the Law written in all their
Hearts, and will not the Father of all deal in
Mercy and Equity with all his Creatures,
and make all favourable Allowances for the
unavoidable Defedl of Means and Advan-
tages ? — Thus 'tis evident, that in forming
a true Judgment of the Relation in which the
prefent World ftands to God, Things not only
may, but in Juftice to the Nature of Man
and him who form'd it, ought to be fet in a
View quite different from that which R. R.
has exhibited.

SECT.

62 Confequences of the DoSfrine of Ong. Sinl

SECT. IV.

Some Confequences of the DoSirim
of Original Sin,

BESIDES, i?. i?. would do well to con-
fider, whither his Argument and Re-
prefentation of Things have led him, and
whither they may poffibly lead fuch as draw
proper Conclufions from them.

I can't digeft that Sentiment, p. 48. 1. 14.
Add to this all the former Miferies^ and then
fayy Wloether this World doth not look like a
Frovince halfforfaken of its gracious Governor,
or almofi given up to Mifchief and Mifery ?
But as this may be an Inadvertency, I (hall
only obferve, That the Mifchief which is in
the World is from the Wickednefs of Men ;
and the Mifery is from a wife and good Go-
vernor, to correct and reform that Wicked-
nefs J therefore, notwithftanding both, what
the Scriptures conftantly aflert is true, that
God is the Ki?ig of all the Earthy Pfal. xlvii.
7. his Kingdom ruleth over all^ — ciii. 19.
Nor of his has he left himfelf without Witnefs,
in that he doth good to all, giviftg Rain from.
Heaven and fruitful Seafons^ &c. A6lsxv/. 17.

But

Men have Power to do their Duty, 63

But by his Principles R. R. is lead pro-
fejjedly to maintain, That Men have not a
fufficient Power to perform their Duty ; and
what then will become of all Obligation to
Duty ? For if I have no Power, or, which
is all one, no fufficient Power to do my Duty,
then is it evident, with all equitable and honeft
Judges, that I have no Duty to do. For
no Man can be obliged to do, nor can any
reafonable Being expedt he (hould do what
he has not fufficient Power to do. Yet i?. R.
affirms, P. 41, 42. Tihat in our prefent State
the Propenfities of the Will and AffeSiions to
that which is evil are fo muchfuperior, and pre-
valent to the weak Injluences of JJnderflanding^
Reafon and Confcience -, and that the outward
Temptations to which Mankind are expofed all
around them — efpecially in the Vigour and Per-
feBions vf animal Life^ are fo abundantly too
flrong to he refjled by the infeebled Faculties of
Reafon and Confcience^ that we mujl be forced
to acknowledge^ that the moral and pradlical
Powers of Majikind, in the prefent State ^ are
by no means proportionate to the Law of Gody
and to his Duties^ but vaftly inferior to them,
— What the Powers, Appetites and Temp-
tations of particular Perfons are, and the
precife Proportion they bear to God's Law
and every Man's Duty, is known to God
alone. Here we are no Judges. Only in
general we may very fafely conclude, con-
fidering that the Scripture no where teaches

that

64 Merl ha'ui Fewer fiifficient

that we have not a Sufficiency of Power to
perform our prefent Duty ^ confidering that
the Scripture, on the other Hand, every
where exhorts us to the Difcharge of our
Duty, and that we fhall in the laft Day be
condemned not for any Propenfities to Evil
we brought into the World with us, but for
the wicked 2Si^Jlothful Negled: of our Duty,
Matt. XXV. 26. confidering thefe Things, and
alfo that the "Judge of the whole Earth will
certainly do right, requiring much only where
he has given much, and accepting little where
he has given but little, and will condemn no
Man for not doing what he had not fuffi-
cient Powers to do j we may very fafely and
afiuredly conclude, that Mankind in all Parts
of the World have fufficient Powers to do
that Duty which God requires of them, and
that he requires of them no more than what
they have fufficient Powers to do. — But
here R. R. replies, P. 43. 1. i. That the De-
mands of a Law mufl not exceed the Powers of
an innocent and 7iew-made Creature fufi as
HE co77ies from the Hand of God; but when
HE has fo?ne Way or ether ruined and enfeebled,
perverted or broken His original Powers, or
brought an evil Biafs into them, may not the
h AW of God conti?2ue to demand fuch Obedi-
ence which H E has not at prefent Sufficiency of
Power to yield or perform ? — Here R, R.con-
liders all Mankind in all Ages as one Crea-
ture, who, when h e came out of the Hand

of

to do their Duty» 65

of God, had Powers to anfwer the Demands
of the Law ; but, having broken h i s ori-
ginal Powers, the Law ftill juftly demands
the fame Obedience of him*. And his
Meaning is, that aitho' thro' Adam\ Sin the
Powers of every Man in the World are ruin-
ed and broken, yet we are all as much oblig-
ed to Duty as he was in the fuppofed far fu-
perior Strength of his original Powers : But
tho' we are all of one Species or Kind, yet are
not each of us feparate and diftindt CreaturCvS ?
Do we not every one of us come from the
Hands of God as well as Adam ? And where
have we any Intimation in Scripture, that when
his original Powers were broken (if they were
at all broken) that the Powers of every Man
were broken at the fame Time ? Doth God
ever now, or will he hereafter in Judgment
deal with Men colleBively in their moral or
religious Affairs, as if they were all but one
Beings or Creature? Our Relation to the
Law of God, and the Rule of Duty may
with Certainty be gathered from the Procefs
of Judgment in the laft Day, which is fre-
quently and clearly defcribed in Scripture.
And we always find that God will deal with
Men in Judgment fmgly and fiparately^, render-
ing to EVERY Man according to his Deeds.

* In this perplex'd Way of talking; he Aides into this
Infinuation, that we are a Race of Beings, who by < nr
own Folly — have perverted ourFacidties^X. lb. contrary to
his own Principle, that our Nature is corrupted from the
Birth, before we have done either Good or Evil.

F He

66 Men have Power fiiffictent

He will call each of his Servants to an ac*
count, him that has received o?2e Talent, and
him that has received two^ and him that has
received Jive, The individual Soul that fins
fliall die, and (hall die for his own Sins alone.
Ev E R y ONE of usJJmU give Account of viim-
SELF, and of no other, to God, Rom. xiv. 12.
Every one (hall be judged according to the par-
ticular Powers and Talents God has given him^
and not according to the Powers and Talents
which God originally gave to Adam 3 for what
have we to do, or where doth the Scripture
fay we have any thing to do with Adam's origi-
nal Powers? Confequently R. R's Argument is
built on the moft abfolute Confufion of Things
and Perfons, when in moral Affairs, and in
Relation to the Rule of Duty, he confiders
Mankind as o?2e Being or Creature j and when
he tells us, that the Law or Rule of Duty has
refped:, not to our prefent particular PowerSj,
but to the original Powers of Adam, which
he fuppofes %vere fuperior to ours. But the
Rule of Duty will alfo be the Rule of Judg-
ment ; therefore the Rule of Duty and the
Rule of Judgment are the fame, and bear the
fame Relation to our Powers. But the Rule
of Judgment every where in Scripture bears
Relation, not to any fuperior Powers with
which Adam was endow'd, but only to the
Powers, Capacities, Talents and Advantages
God has given to each one of us feverally
and diftindly : Therefore the Rule of Duty

muA

to do their Duty, 67

muft have Relation to the very fame Powers
and no other. In Judgment God will not
expedt Duty beyond the Powers he has g'ven,
and therefore he mull: have given Powers e-
qual to the Duty he expedls. — But R. R. lays,
may not the LA PF of God continue to demand
Obedieiice ? A Law indeed may in the Letter
of it continue to demand or command evea
when the Subjedl is quite difabled. Bat God
himfelf commands our Obedience in Scrip-
ture, not only as a Governour^ but as a Fa-
THER defirous of our Welfare and Salvation,
intreating and encouraging us to Obedience,
Now to fay that God, while he befeeches,
perfuades, and by all Motives of Love ex-
cites us to the Difcharge of our Duty, at the
fame Time knows that we have not a Suffi-
ciency of Power to do it, or that our Powers
are by no Means proportionable to ourDuf-'':' hut
vaflly inferior to them, is in Effed: to fay, ..e
is a Being that deferves no Manner of Regc rd.
Which I am fure R.R. would be very loth
to fay or think.

But he thinks the Infufficiencv of our
Duty appears from the con jl ant and daih Sins
of Mankmd, p. 42. 1. 7. How far Mankind
lin daily and conftantly, neither he nor any
Man living can certainly judge. But fuppo.e
Mankind do fin daily and conftantly, yet dot)i
it not follow, that they fin for want of fu^-
ficient Power to do their Dutyj for them
F 2 they

68 ^Je Siiffickncy of our Power

they would not fin at all j but becaufe they
negle(fl and abufe the Powers which God has
given them. And if finning infers a Defedt
of moral Power, then we muft conclude
Ada?n had not a Sufficiency of Power to obey
God's Law : For he tranfgrefled in a more
heinous Manner than any of his Poflerity.

And whereas by this Error, which I can-
not but think is a very great one, R. R. is
led to alTert, that our Fropenfities to Evil and
Temptations are too firong to be effeBually and
conjiantly rejijied^ P- 4i- that we are almcjl
under a Necejjity of breaking God's Law, p. 44.
1. 18. that we are unavoidably finful in a
Degree, p. 86. 24. that our Appetites and
Fajjions will be breaking out notwithjlanding our
everlaflingWatchfidnefs, p. 343. 1. 17. I wifli
he would feriouily confider, how much this
Dodtrine is likely to favour Wickednefs, and
difcourage Mankind from Duty and Obe-
dience.

To finifli this Head ; let it be well ob-
ferved, that we have no Powers but what
are wholly from God, who gives to different
Men different Capacities, Powers and Talentsj
and who has appointed that the Powers of
every fingle Perfon fhould from his Infancy
grow up Oowly to a Maturity of Strength.
Confequentlv, as in the eternal and unalterable
Nature of Things, our Duty muft be mea-

fured

wholly from God. 69

Ixired by our Powers^ to a lower but juft be-
ginning Degree of Power, a lower or lefs De-
gree of Duty muft be incumbent. A Child,
which can but juft diflinguilh between good
and evil, is not under Obligations to the fame
Duty as one in full Manhood j nor is the
Perfon at Manhood, who has but ojie Talent,
obliged to the fame Degree of Duty and Ser-
vice with him that has Jive Talents ; tho'
both are obliged to be fincere and faithful,
and both have Powers fufficient for the Duty
required of them. Further, as our Powers
are originally from God, fo the Exercife and
Improvement of them muft depend continually
upon his Goodnefs and BlefTing : For in kini
*we live, a?jd move, and have our Being. No
Power can a6l beyond itfclf, or be a greater
Power than it is, or do more than it is able ;
confequently no Power can make itftlf to be
a greater Power in any Refpe6t than now it
is, becaufe then it would adl beyond itfelF,
or do more than it is able. A Power to raife
but juft fifty Pound Weight cannot make it-
felf a Power to raife threefcore ; for then it
v^ould do more than it can ; confequently, if
our moral Powers are increafed, improved, or
attain to any higher Degree of AbiUty, that
Increafe or Improvement cannot be from the
Power which was at firft given, becaufe it
could never have aded beyond itfelf ; but the
increafed Pov/er, as well as the (?r/^7W/ Power
muft be from God, who moreover hath
F 3 wifely

yo We may reafonably thank God for our Being.

.wifely fettled this Conftitution, that he who
honeftly ufes the Power he already has (hall
receive ftill more, according to what our
bleffed Lord has declared, Matth. xiii. 12.
Whofoever hath, i. e. improves what God al-
ready hath given him, to him Jhall be given,
and he Jhall have more abundance. Thus for
the Being, Exercife and Improvement of our
Powers, we depend entirely and conftantly
upon the Grace of God. And, as we are fur-
rounded with Temptations, it is our Duty
and Intereft too, as we value the Salvation of
our Souls, to call on the Father of our Spi-
rits, by Faith in Chrijl yejhs, being aflured
he will never leave the upright Mind defti-
tute of any needful Strength or Succour. The
Sufficiency of our Power to do our Duty
is wholly from the Grace or Favour of God :
but we mufl not therefore fay, that we have
no Sufficiency of Power to do our Duty ; and
to fay this under Pretence of exalting the
Grace of God, is to exalt the Grace of God
by denying it, or by denying his Grace has
done any thing for us. Juft as if to exalt the
Goodnefs of God in preferving our Being, we
iliould deny that we have any Being at alL

That we have no Reafon to thank our
Creator for our Being is a Point not only de-
ducible from the common Dodrine of Ori-
?;inal Sin, but profeifedly avow'd by R. R,
P. 368-— 373 » J add^ faith he, yet further^

We may reafonahly thank God for our Being. 7 1

if any Creature who comes into this World has
a greater Probability of being foolijh andfinjul
here, and ml fer able hereafter^ than he hath of
being wife and holy here, and happy in the other
World ', neither then can he with Reajbn blefs
God, or give Tha?iks to the Author of his Being
merely for his Exljie?ice, or coming into Life.
Now Jlnce this is the Cafe, that the Bulk of
Mankind are born to Trouble a7id Mifery here,
as Job V. 7. and as we have jiifficlenlly fhewii
before ; and If they are alfo mo ft likely to run In-
to Sin and Folly In this World, and Mifery In
another (for almoft the whole World lies in
Wickednefs, and there are few who fliall be
faved ; ) this ProfpeB certahily forbids our mere
'Exlflence or Entratice Into Life to be called a
Bleffing ; and confequently we cannot reafonably
give Thanks on that Account to the Almighty
Behjg that made us. — Methinks this is enough
to open any Man's Eyes, and to (liew the
Nature and Tendency of the Dodtrine we are
examining. Unthankful nefs was the Sin of the
Heathen World, Rom. i. 21. When they knew
God, they glorified him not as God, neither were
thankful. And here Unthankfulnefs is pro--
feffedly eftabliflied upon a fuppofed Principle
of the Chriftian Religion. Divines maintain,
that as foon as we receive our Exiftence we
are under the Wrath, Curfe, and heavy Dif-
pleafure of God ; and then the foftefl Infe-
rence (which in itfelf is a very high Degree
of Ungodlinefs) is, that we cannot thank him
F 4 for

72 We may reafonably thank God for our Being,

for our Exiftence. But if we cannot reafon-
ably thank God for our Entrance into Life,
or Exiftence, which is the fundamental BlelT-
ing, without which we can receive no other,
then we cannot reafonably thank him for any
Thing befides. — And why can't we reafonably
thank God for our Exiftence? Partly ^^r^z^ the
Bulk of Mankmd are born to Trouble and Mifery
here. — But the Scriptures fay that our prefent
Troubles are for our fpiritual Benefit, and to
teach us true Wifdom, in order to our eter-
nal Happinefs. — And partly becaufe when we
come into the World we have a greater Proba-
bility of being Jijiful here and mifer able hereafter.
Surely B. B. doth not think himfelf a proper
Judge of fuch Probability. But whence doth
this Probability arife ? Doth it arife merely
from our being upon Trial, which neceflarily
includes a Poffibility of falling into Sin and
Folly ? — But j4dam in his innocent State was
upon Trial as well as we, and I fuppofe we
allow he had Reafon to thank God for his Ex-
iftence. Or is it becaufe our Trial is not equal-
ly adjufted, but our Temptations are fuperior tp
our Powers ? But this will impeach the Good-
nefs and Juftice of God, who appoints every
Man's Trial. Or is it becaufe we are worfted
by Temptations, and run into Sin and Folly ?
This was Adam's Cafe, and yet his Exiftence
was the Gift of God's Goodnefs. What if
ihe whole World lies in Wickednefs^ and few
therefore (liall be fayed ? Have Men no Bea-

pi

We may reafonably thank God for our Being. 73

fen to be thankful becaufe they are wicked,
and ungrateful, and abufe their Being and
God's Bounty ? R. R. thinks we have Reafon
to blefs God under the Light of the Gofpel for
placing us within the nearer and eafer Reach
of Happinefs^ if our oiim evil Inclinations and
Objiinacy do not with- hold us from feeking after
it. But fijppofe our own evil Inclinations do
with-hold us ; fuppofe under the Light of
the Gofpel the whole Chriflian World fhould
lie in Wickednefs, and but few Chriftians
fhould be faved 5 is it therefore certainly true,
that we cannot reafonably thank God for the
Goipel ? But R. R. thinks he can alleviate
and moderate this difmal AfpcB and Situation
pf Things^ by telling us, we are juftly required
to adore and worfjip, to admire and praife
God^ whoje Wijdom and Goodnefs, as well as
his Power fiine bright in the Creation of this
World, and in the Formation of Mankind, as
well as all other Animals, thd no reafonable Crea-
ture can pojjibly give Thanks but for fome real
Benefit, p. 371. — We muft admire and praife
God for his Goodnefs in our Formation^ but
not give Thanks for the Gift of Exifience,
How is that ? When Godiform'd us he gave
us our Exiftence j and if that Exijience is not
worth Thanks, as being no 5^;?^/, what can
we admire or praife in our Formation ? We
muft praife the great and glorious Being for
the Creation of the World ; and fhould we
oot praife him foi that which praifs ? for an

intelli-

74 DoSfrine of Original Sin leads

intelligent, rational Nature, which is more
excellent and valuable in itfelf than any Part
of the material World we behold with our
Eyes ? — Unthankfulnefs is a natural Confe-
quence of the comrnon Dodrine of Original
Sin. And I {hould think it equally infers,
that we cannot reafonably love the Author
of our Exiftence. Indeed it greatly diminiflies,
if not totally excludes the Goodnefs and Mercy
of God, and confequently forbids our Grati-
tude and difcourages our Hope and Truft.

I DO not in the leafl doubt but R, R, is a
true Friend and hearty Well-wifher to Man-
kind : and yet following his Principles too
clofely, he vilifies and pours great Contempt
upon the human Nature. Throughout the
Book he faith little or nothing in its Favour ;
while he plies every Argument, and infiils
upon every Topic to degrade it, as if adapted
only to Folly and Wickednefs, and fometimes
treats it with too much Scorn. Are there any
of the brutal Kind that do not more regularly
anfwer the Defign of their Creation — tha?t
this illiijirious 'Thing Man^ Pag. 327. 23.
I^et usfnrvey this for ry Creature Man, />. 332.
/. 14. — this firry Life ^ P'337* '• 7- ^^^ ^^
fhall not defpife Man, if we confider that
God has mod illuftrioufly manifefted his
Kindnefs and Love to Man, (Tit. iii. 4.) fin-
ful as he is, by fending his Son into the
World, that through him we might have

eternal

to Contempt of the Human Nature. 75

eternal Life. Brutes ad by Inftindt, and there-
fore their Regularity is no more Virtue than
the regular Motions of a Clock j whereas Men
are moral Agents, and a6t upon Choice, and
therefore are far the more excellent Creatures
in themfelves, tho' they may mifapply their
nobler Powers in a Manner the Brutes are not
capable of; which is their own Fault, not
the Fault of their Nature. Our Lord tells
us, a Ma?2^ even in his prefent State, is much
better than a Sheep, Matth. xii. 12. But he
has eftabliflied the Dignity and Excellence of
our Nature in the moft evident and furprizing
Manner by being made Flejlo and dwelling among
tis, taking upon him all the finlefs Infirmities
and fubmitting to the bittereft Sufferings of
thisyorry Life. Therefore our Nature is the
Objed: of the Divine Love, and the Re-
deemer thought it deferving of his highefl
Regards. — Men are wicked. — The more the
Pity. But we (hould not therefore treat them
with Contempt, but rather labour to reform
them by putting them in Mind of the Worth
of their Nature, that they may live up to the
Value God has fet upon it. — And as the com-
mon Dodlrine of Original Sin prompts us to
vilify the human Nature; fo, if we ad upon
its Principles, we fhall rather hate than
LOVE one another.

I MAY here take Notice of another In-
Aance wherein R. R. has not done Juftice to

our

76 Do&rine of Originl Sin leads

our Nature. P. 333. 1. 27. The fame Deftres
and Inclinations which belong to the animal
Kindy attack the human Race alfo^ but with
greater Rage and Violence, andfeem to demand
their pre fent Gratification : afid that not at one
Seafon of the Tear only, but at all Seafons^ with
more Conjlancy than in other Creatures, and
give the younger Crouds of Mankind tnanj more
Difturhances. — The natural Propenfity R. R.
here fpeaks of is in itfelf an innocent Faffion,
implanted in j4dam*s Nature as well as ours,
by the Wifdom of God, for valuable Pur-
pofes. But R. R. confiders it here not in its
proper Nature, but as a mere fenfual, and
even much worfe than brutal Appetite ; or
rather, as abufed in the higheft Degree by
the wicked and unclean. Whereas it has no
Bxiftence in our Conflitution till Years of
Puberty, and then it advances gradually ; and
befides the Divine Light of Reajbn, which by
this Time ought to have made great Improve-
ments, is attended with Modefty, unknown
to Brutes, to check the Exorbitance of it,
and to fecure againft the bold Approaches of
Vice. And at full Age it is the Will of God,
providing for our Comfort, that this Paffion
{liould incline us to Marriage. But as for
the more than brutal Rage ^WViolence
with which it demands a pr esent Gratis
f cation, this has no Place in the proper State
and Courfe of Nature. The World fupplies
many Inilances of Chaftity preferved even

under

to Contempt of the Human Nature. 77

under ftrong Temptations. Great Numbers
of both Sexes live many Years, feveral their
whole Lives without gratifying this Paflion at
all. Courtfliip takes up Months, and fome-
times Years ; and Marriage in all Nations of
the World is generally folemnized with Deli-
beration, Decency and Order. — And if this
Paffion is in us the fame all the Seafons of
the Year, fo is Reafon al fo, its Governefs.
Further, it is ne'-oer excited to a violent De-
gree but by previous ExcefTes and Follies ;
(how far fuch religious Reprefentations as K.
JR.. has given of our Nature may tend to en-
courage a vicious Flame, he would do well
ferioufly to confider) and by thofe, by Intem-
perance and lewd Converfation, it is true it
may be excited to a monftrous Irregularity,
and the Contagion may fpread far. But this
is UNNATURAL ; and we muft not take the
Meafure of our Health and Enjoyments from
a Lazar-Houfe, nor of our Underftanding
fVom Bedlam, nor of our Morals from a Goal,
nor of this Paffion from Harlots and De^
bauchees.

And now we are here, let us defcend to
the Cafe of Infants. P. 3 5. he fays. Mankind
in its younger Tears, before it is capable of
proper moral ASlions, di [covers the Principles
of Iniquity, ajid the Seeds of Sin. What young
Ferments of Spite and Envy, what native Ma-
lice and R/ige are found in the little Hearts of

InfatitSj

yS Advantages of Infants for

Infants^ and fufficiently difcovered by their Utile
Hands ^ and their Eyes^ and their wrathful Coufi-
tenances, even before they have learned tojpeak, or
to know good or evil. Surely R. R. has here laid
on his Colours too ftrong. Ferments of Spite,
Envy, native Malice and Rage in the little
Hearts of Infants ! Our Lord, who knew
their Hearts better than we, and his Apoftle
give us different Ideas of them. Matt, xviii. 3.
Except ye be converted and become as little
Children^ ye ff^all not enter into the Kingdom of
Heaven. Whofoever therefore jl: all humhlehim-
felf and become as this little Child ^ the fame is
greatejl in the Kingdojn of Heaven. Here little
Children are made Patterns of Humility,
Meeknefs and Innocence, i Cor. xiv. 20.
Brethren^ be not Children in Under jlanding :
howbeit in Malice be ye Children^ i. e. have
no Malice at all. Pfal. cxxxi. 2. Surely I have
behaved and quieted my f elf as a Child that is
weaned of his Mother j ?;zy Soul is even as a
weaned Child. We are upon Trial -, and it is
the Will of our Father, that our Confli-
tution fhould be attended with various Paffions
and Appetites, as well as our outward Con-
dition with various Temptations. But if we
judge impartially we (hall difcover in our
yoimger Tears fomething better than the Prin-
ciples of Iniquity y and the Seeds of Sin. Mode-
ftyfiiriofity^ Fear, Emulation, natural AffeSiion
to Parents, and the Appetites neceffary to
preferve the animal Life, are moft prevalent,

or

growing lip in Religion and Virtue, 79

or alone have Exiftence in the State of Child-
hood. By Modefty and Fear they become
entirely fubjeft to Authority, are difpofed to
reverence their Superiors, and are rendered
fufceptible of good Impreffions from the In-
flrudtions of thofe who are wifer than them-
felves, before whom Nature inclines them to
fubmit their Spirits. And as all their Faculties
are tender and fupple, and as they are endow-
ed with the nobleft of all Principles, that of
Reafon and Underftanding, as they have an
early Senfe of Truth, of Right and Wrong, of
Duty to Parents and Governours, of the Being,
Goodnefs, Power, and Omniprefence of God
their Maker, I mean when duly inftruded ;
as their Hearts are ftrongly knit to their Pa-
rents, as they are fond of Commendation, ob-
fervant of Examples, excited by Rivalfliip,
and have fufficient Strength of Memory to
retain what they can be taught, as they grow
up under our Tuition very gradually, and
their intelledtual Capacities are opening and
enlarging through the long Space from In-
fancy to Manhood ; all thefe are no fmall Ad-
vantages, under the Blefling of God, to their
being happily trained up in the Way wherein
they (hould go, and of receiving fuch a deep
Tin6lure of Virtue and Religion as will give
them a ftrong Biafs and Difpofition to both
all their Days. Add to thefe natural Advan-
tages the Grace of the Gofpcl, under which
tlie Children of Chrifliam are born, and Pa-
rents

8o Sufferings ^Infants not

rents have the greateft Encouragement, even
the Hopes of eternal Life, to bring up their
Children in the JSlurture and Admonition of the
Lord. (See Scrip. Doc. p. 190, 191, 192.)
And Numbers in all Ages of the World have
rifen by due Culture to very confiderable De-
grees of Excellence. Tho* after the beft
Education, Children in a State of Trial will
have Appetites and Temptations to ftruggle
with, as well as Adam in Paradife j and as
he, fo they may be feduced into Sin and
Difobedience. But thereby they will not,
any more than he, publijh the Iniquity and
Shame of their Nature ^ {R. R. p. 37. 1. 19.)
but of their own foolifh Choice and Condudt.
As to what our Author calls young Ferments
of Spite and Envy^ 6cc. they will be further
confidered in a more proper Place.

The Miferies of Infants, which R. R. has
defcribed in a Manner that will have great
EfFedl upon the Imagination, is another Topic
from which he concludes them to be a Race
of Beings out of Favour with their Maker and
under his Dijpleafure from their Birth ^ p. 54.
1. ij. — Little miferable Beings^ not treated as
the innocent^ harmlefs Creatures of a God of
Love and Compaffon^ — but a little Sort of
Criminals under Jbme general Curfe and Pu-
nijhment, p. 57. afid this before they know any
thing of moral Good and Fvil^ p. 54. — Strange
Sort of Criminals ! What a gloomy, unnatu-

raL

tnconfijlent with God's Blejfing. 8 1

lal, dlfcoUraging Notion muft this give Pa-
rents of thofe tender Parts of themfelves !
He adds, p. 57. If Mankind had jlocd in
their original Innocence^ furely their Infant-Off-
jpring ivoidd have entered into the World ufider
Jbme general IVord of Blefjing. The God who
made the firfl Barents of Mankind mujl cer-
tainly have i3le{red them, and faid, Be fruit-
ful, and multiply, and replcnifli the Earth:
and their Infants would have been bom like little
young Angels^ ever eafy and fmiling in a Per-
feSlion of Innocence^ and in Circumfances of
Pleafure ; ajtd they would have grown up by
many little Efforts of Goodnefs to the fuller
Knowledge and Love of their Maker ^ and the
PraBice of every Virtue, furrounded with the
Comforts and SatisfaBions of an Infant-State,
and guarded from every Mifchief by a kind and
watchful Providence. But, alas ! the Cafe of
Children is quite the Reverfe of this Purity
and Peace. Survey the Dangers and Miferies
jufi mentioned, and fay. Are thefe provided to
receive young Angels jufl entering into Being ?
Were thefe Maladies and Griefs and Groans
prepared to feize a Race of little Angels com-
i?ig into our World? If Seraphs and Cherubs
had been made to propagate in our Manner,
would the great ajidgood God have provided fuch
Scejies of Pain and Peril, Difeafe and Death,
to have met their young blooming Offsprifig at the
very Gates of Life, and to have attended them
all their Way ', or would he have fent them fo

G foon.

82 Sufferings of Infants 7iot

foon^ andinfuch vajl Multitudes to Death and
Darknefs ? Woidd God have ever appointed a
Race of Infant- Angels to have entered into a
Being in the midjl of fiich Infelicities^ &c ? —
Here furcly R. R. indulges too much to Fan-
cy and Conjecture. However I am fatisfy'd
the Scriptures will not juftify fome of thofe
Sentiments. For whereas he tells us, that the
Infant-Offspring of Mankind would in a
State of Innocence have entered into the
World under fome general Word of BlefTing,
and in Proof of this quotes the original
Bleffing pronounc'd upon Adam and Eve,
Gen. i.2S. GodbleJI'edthem^a?id faid. Be fruit-
ful and multiply and replenijh the Earth ; but
that now the Infant-Offspring of Mankind are
a Race of Beings out of Favour with their
Maker J imder his Dijpleafure even from the
Birth^ and under fome gcjieral Curfe and Pu-
nifdment. This ftands in direcft, though I am
fatisfy'd not defigned Contradidion to the
Scriptures of Truth. For at the Reflauration
of the World, after the Deluge, being 1656
Years after the original Bleffing was pro-
nounced upon the Propagation and Birth of
Mankind, the very fame Bleffing, in the very
fame Words, is exprefly repeated, and pro-
nounc'd upon Noah andhis Sons^ from whom
all Mankind were again to be propagated ;
Gen. ix. i . And God bleffed Noah and his Sons,
a?idfaid unto them^ Be fruitful and midtiply,
mid replenijh the Earth, Hence it appears,

that

i?ico}i/ifle7it with God's Blejjing. 83

that the Infant- Offspring of Mankind, how-
ever expos'd to fufFering, come into the World
under the fame general Word of Bleffing,
under which they would have enter'd into it
in a State of Innocence. And this like wife
demonftrates, that the Sufferings of Infants
are not the EfFedts of God's Ciirfe and D'tf-
pleafure againfl them, but confiftent with his
BlefBng ; nor to be confidered as Pimijhments
inflidled upon Criminals^ but as appointed for
other wife and good Purpofes, if not to them-
felves, yet to others. And the Lord of all
Being can never want Time, Place or Power
to compenfate abundantly any Sufferings they
now undergo in Subferviency to his good
Providence.

SECT. V.

A general Argii77tent taken from what
God has declared concerning the
State of Mankind at the Re st au-
ra t ion of the World after the
Deluge,

HAVING again mentioned the Re-
staur at ion of the World after
the Deluge, I fhall here take occafion to form
a general Argument upon it ; thus. The Race
of Man had two Beginnings^ and two natu^

G 2 ral

^4 'Tlje fame Blcjjing upon Man at the
ral Heads. Tlie firft Begitinitig was at tha
Creation of the World; and the ^xQi na-
tural Head was Adam. The other Begiti-
ning of the human Race was at the Rest a u-
R AT I ON of the World after the Deluge -, and
the (tcond ?iatural Head vi2i?, Noah, includ-
ing his Sons. With refpedt to the fir ft Be-
ginning and natural Head ^ there are but
three Pailages in the Hiftory of the Crea-
tion * from whence Divines infer or can
infer the fuperior Excellency of Adams State
and Nature above ours : Namely, I. — Gen. i.
28. And GodbleU'ed them^ and [aid unto thcm^ Be
fruitful and multiply and replenijlj the Earth. —
Hence 'tis concluded, that the Propagation
and Birth of Mankind originajly flood under
the Divine BleJJing^ which now is under his
Curfe. II. — and have Dqwinion over the
Fijh of the Sea^ and over the Fowl of the Air^
and over every livifig thing that ?}ioveth upon
. the Earth. Hence it is infer'd, Man originally-
had

* The PafTages I fpeak of relate Immediately to the
Creation of Adam. As for his being put into the
Garden, allow'd Acccfs to the Tree of Life, and for-
bidden to eat of the Tree of Knowledge, thefe do not
relate to his Creation^ but to the original Dlfpenfation un-
der which God placed him ; and tkerefore have nothing
to do with my Argument. Only I may obferve, that
both the Garden and the Tree of Life had immediate
Relation only to the Duration of Man's Life, and hrs
outward Condition in the World. See Scrip. Do£i.
p. 149. However, under the Difpenfation of Grace we
have a Grant of an heavenly Paradife and Tree of Life,
far excelling thofe Adam enjoy'd.

Reilauratlon as at the Creation. 85

had Dominion over the Brutes, which now
we are depriv'd of. III. — Gen. i. 27. God
created Man in his Image ^ in the Image of God
created he him. Hence it is argued, that
Man was originally made with a Nature pure
and uncorrupt, which now in lis is from the
Womb corrupt and fmfal. — But on the o-
ther Hand, with rcfped: to the fecond Be-
ginning and natural Head^ the vtry fame Blef-
lings and Marks of Excellency are by God
declared and pronounced upon the human
Nature more expreily and emphatically at the
Restauration of the World, when the
Race of Mankind was to be propagated a-
new from Noah and his Sons, I. — Gen. ix. i .
And God blefJ'edNoah and bis Sons, andfaid un-
them. Be fruitful and multiply and replenifi the
Earth. Which is repeated ver. 7. And you^
be ye fruitful and multiply, bring forth abundant ~
ly in the Earth, and multiply therein. — Hence
I conclude, with the cleared Evidence, that
the Propagation and Birth of the human
Race, in all Parts of the World, both with
regard to Parents and the Fruit of their Bo-
dies, is under the vQvy fatne Bleffing of God,
which was pronounced originally upon our firfl
Parents. IT. — Ver. 2. and the Fear oj you,
and the Dread of you fiall be upon e^-jery Bea/i.
oj the Earth, and upon every Fowl of the Air^
upon all that moveth upon the Earth, and upon
all the Fijljes of the Sea ; into your Hands are
(bey delivered. Every ?mving thing that liveth

G 3 Jhall

86 T^'he fame' Blejfmg iipoi Man at the

Jhall be Meat for you ; even as the green Herb
have I given you all things. — Hence I infer,
that we have a more extenfive Dominion
granted to us over the brutal World, than
was originally given to ^^rte. III. — Ver. 6.
Whofo fJxddeth Mans Blood, by Man fhall his
Blood be fl^ed : for in the Image of God made
he, or hath he made, Man. — No Evidence
can be produc'd that the//;z^^^ of God is here
to be underftood differently from Gen. i. 17.
On the other Hand, that it is not to be un-
derftood differently, but of the fame Image
in which Adam was made, is not only imply'd
in the Ufe of the fame Word, but is ftrongly
confirm'd by God's repeating here the origi-
nal Bleffing, and pronouncing it upon the fu-
ture Formation of the human Nature ; and
is fully eftabliflied by the Apoffle James, who
tells us exprefly, Chap. iii. 9. that Men, in-
definitely, are made after the Similitude, or
Likenefs of God. Hence therefore I conclude,
that whatever the Image of God be, in which
Adam was made, in the fame Image of God
Men in Noalfs Time were, and to the End
of the World were to be made. For no Man
is to be murder'd, nor according to St. James
to be curs' d, becaufe Man, or Men, are made
in the Image of God. See Scrip. Doc. p. ly^.

Now, as thcfc three Particulars do fum-
marily and diffindly contain all the Bleffmgs,
Endowments, Privileges and Preheminence

confer'd

Reflauration cis at the Creation. 87

confer'd upon Man at the firfl: Begimiing of
the human Race at the Creation, before
he was put into the Garden^ and confequently
before he had tranfg-refs'd the Law of his
Trial, and before the ^Judgment to Condemna-
tiojt, (mentioned Rom. v. 16, 18.) pafTed upon
him ; and before all Men "Were made Sinners
by his Di /obedience^ ver. 19. And as every
one of thofe three Particulars is exprefly,
clearly and feverally repeated, and more em-
phatically and extenfively pronounced upon
Man at the other Beginning of the human
Race, at the Restaur at ion, after the
yudgment paiTed upon Adam to Condemnation^
and came upon his Poflerity ; after the ma?i)\
i. e. all Mankind, were made Si?iners by his
Difobedie?ice j and after he was driven out of
the Garden from the 'Tree of Life : This to
me is a clear and undoubted Demonftration,

I. That the judgment which came upon
all Men to Condemnation^ and the ExpuKion
from the Garden and T^ree of Life, did no
Ways alter the primary Relation in which
God flood to Man, and Man to God : But,
notwithftanding that Judgment and Expulfion,
God was the God and Father of Mankind, as
much as he was to the firft made Man j and
ftill Mankind were his Children and Off-
fpring, for he gives them the very fame
Bleffing he gave to the firfl made Man, and

G 4 declares

SB The fame BleJJing upon Man at the

declares they, as well as he, were made in hh
Image. Confequently, for the fame Reafon,

II. That the Love, Regards and Provi-
dence of God towards Mankind in general
were ftill the very fame as to Man at his firft
Formation.

III. That our Nature, as derived from
Noah J our Jecond natural Head, is attended
with juft the fame Bleffings, Endowments,
and Pre-eminence natural and moral, which
were pronounc'd or confer'd upon oux Jirft
natural Head immediately as foon as he was
created. Therefore we no more derive a cor-
rupt Nature from our Jecond natural Head,
than we {hould have done from the Jirft had
he never finned.

IV. That whatever came upon us in
Confequence of the judgment to Condemna-
tion, viz. Death, Labour and Sorrow, came
upon us no further, nor in any Senfe, Kind
or Degree but what was perfedtly confident
with the original Bleffing pronounc'd upon
Ada7n at his Creation ; for the very fame
Bleffing is pronounc'd upon Noah and his Po-
fierity at the Rest au ration of the human
Race. So that certainly that Condemnation
v/hich ca?}ie upon all Men cannot be under-
ftood as inferring the JVrath and Curfe of God
upon Mankind, but only as fubjedling us to

fuch

Reftauratlon as at the Creation. 89

fuch Evils as were perfedly conliilent with
his Blcffing, Love and Goodnefs declared to
Adam as loon as he came out of his Maker's
Hands ; and confequently to fuch Evils as
God in Righteoufnefs might have fubjeded
Mankind to originally^ and from the Creation
of Adam, had not the eftablilhed Method of
his Difpenfations requir'd that thofe Evils
fhould not be introduc'd into the World be-
fore Ada77i had finned. And if thofe Evils
which come upon us in Confequence of the
'Judgment to Condemnation do not prove that
we are under God's Wrath ana Ciirfe^ much
lefs do any particular Calamities which parti-
cular Nations or Perfons fuffer for their own
Sins prove that Mankind in general are under
God's Wrath and Ciirfe.

V. It is no lefs evident, that when St.
Taid fays, By the JDifibedience of one many, i. e.
all Mankind, nsoere ?nade Sinners^ he cannot
mean they were made Sinners in any Senfe what-
foever inconfiftent with the original Blefiing
and Declaration of God pronounc'd upon Man
in his innocent and linlefs State : Becaufe that
very fame Bleffing and Declaration is repeated
and pronounc'd upon Mankind, long after
they were made Sinners by Adanfs Difobe-
dience. Confequently, being made Sinners
muft neceffarily be underflood in confiftency
with the original Blefling, Favour and Love of
God iofmlefs innocent Man. The fame thing
may be concluded concerning that other

Claufe,

go Our Situation much happier than AdamV.

Claufe, mid fo Death came upon all Men^ as
far as which all have finned ^ or are in a State
of Suffering.

From all which I conclude, taking in the
Hope of eternal Life which is fet before us,
that our State with Regard to the Bleffing of
God, and the Dignity and Faculties of our
Nature, in themfehes confidered^ is not inferior
to that in which Adam was created. But,
miftake me not j I fay in themfehes confideredy
hot confidered as any of us may have pol-
luted and perverted our Nature, or difpleafed
our God, by Sin : for that indeed will make
a great Difference between the State of Adam
before he finned, and the State of thofe who
are defiled and enilaved by Sin. And fur-
ther, as to the Channel through which God's
Bleffing is now convey 'd, and as to the Foot
upon which Mankind now ffand with regard
to their prefent Advantages and their future
Happinefs, our Cafe is much alter'd from
that of Adam before he tranfgreffed. For
when Adam tranfgreffed, not only was his Life
and Being forfeited, but alfo the Exiftence
of his Pofterity, which was included in his ;
jnfomuch that had the Threatenino: been
immediately executed upon Adam and Eve^
they would have had no Pofterity. Thus
by the DISOBEDIENCE of one, the
whole World of Mankind, with regard to
their poffible Exiffence, were loft j not by the

Imputa-*

Our Situation much happier than AdamV. 9 1

Imputation of Adam\ Sin, but by the necef-
fary and natural State of Things. Thus the
Exiftence of the whole Race came under the
Condemnation of the Law, as the whole
Race would have been intercepted and cut
off' by it, had the Sentence been immediately
inflicted upon our Firft Parents. But God
our Father had the nobleft Defigns of
Wifdom and Love in View for a loft World 3
and his Grace immediately counter-aded the
Effeds and Confequences oiAda?ns Tranfgref^
Hon by advancing a new and happy Difpen-
fation, founded upon the OBEDIENCE
and Righteoufnefs of his Son, our Lord Jefus
Chrifi. In which Difpenfation the World is
not only reftored to Life, but gracious Provi-
iion is made for the Infirmities of Mankind j
Pardon provided not only for Ada7n\ one
TranfgrefTion, but alfo for all future Tranf-
greffions upon Repentance ; and all proper
Means and Difpenfations furnillied for en-
lightening and reclaiming finful Men, when
they fhould forfake God, and be alienated
from him thro' wicked Works. And whereas
it was the Will of God that all Mankind
fhould be fubjed: to Death, in the fame Dif-
penfation a RefurreBion is provided, and like-
wife an Inheritance in eternal Life to all who
are fitly qualified for it. Thus the State of
Things now ftands ; very different indeed from
that in which Adam was before he finned.
Yet this State not only fecures to us the ori-
ginal

02 Our Situation much happier than Adam'i.

ginal Bleffings conferred upon him, but like-
wife makes us happy in the Riches of the
Divine Grace far beyond what he was fa-
vour'd with when created. For then Adam
was placed under the Rigour of the LAW^
tranfgrcfs and die, without any Hope of Par-
don. For the haw ivorks Wrath, Rom. iv.
15. is the MifiiJIration of Death and Condem-
nation, 2 Cor. iii. 7, 9. by the Works of which
no Flefi living JJmH be jnjiified, and under
which Adam lofl all, the Law fabjefting him
to Death upon the fir ft Tranfgreffion. He
therefore was under a very dreadful Difpen-
fation, which, had it not been relaxed, the
World could never have flood. But his Pof-
terity have been, and flill are, under the
mild Difpenfation of Grace, which makes
Allowance for our Infirmities, provides Suc-
cour under Temptations, vouch fafes the Be-
nefit of P.epentance, and promifes the Re-
miffion of Sin. The LAW indeed was
brought in among the Jews, a fmall Part of
Mankind, not as the principal and final Dif-
penfation, (for they were alfo under Grace ^
as appears from the many Calls to Repentance
and Promifes of Pardon made to them,) but
only as fubfervient to Grace, to lead them to
CHRIST. But all the reft of the World,
from the Time God promifed the Seed of the
Woman ftiould bruife the Serpent's Head,
to this Day have been, and to the End of the
World fliall be under Grace-, and confe-

quently

Our Situation much happier than Adam'j 93

quently are, as to the Favour of God, and
eternal Salvation, in a much more favourable
Situation than Adam v^as, while under the
Rigour of Law *.

SECT.

* Ohfervc, God, who had in his Counfels before the
World was created, laid the whole Scheme of the feveral
Difpenfations he intended therein to eredl, (JSisxy. i8.
Eph. i. 4. 1 Pet. i. 20.) thought fit to introduce thofe
Difpenfations by placing the firft Man under mere
L Alf^^ obey and live, tranfgrefs and die ; not as design-
ing it for the final Difpenfation by which all Mankind
were to ftand or fall in reference to their fpiritual and
eternal State ; the Event proves the contrary : But only
as an Introdu£lion to the general Difpenfation of
GRACE, and all its Subdivifions, which in his Fore-
knowledge and Wifdom he had before purpofed {hould
follow in due Order and Time. And the Difpenfation
of Law, I humbly conceive, was judged the moft pro-
per Introdudlion to all the reft, (which were to fall un-
der the general Difpenfation oi Grace,) not only as it
is the moft fimple and natural, but alfo with refpedl to
Difcipline and Inftrudion, (as the like Difpenfation of
LAW v^2A on the fame Account afterwards brought
in among the Jews) namely, to fliew following Gene-
rations the true Demerit of Sin, the Value and Necef-
fity of Divine Grace, and to lay a proper Ground for
the future Difplays of it.

I may here add, that, for the fame Reafon, the
Threatening of Death in the Law given to Adam did
not put the Exiftence of Mankind either in this, or
in another World, in a doubtful State. For in Cafe of
Tranfgreftion, God no more intended to put the Threat-
ening in Execution according to the rigorous Senfe of
the Law, than he intended to execute the Curfe of the
Law upon all the Jews. No ; in both Cafes Grace
was fore-ordained and prepared. Nor is the fubjedling
Mankind to Death in Confequence of the firji Man's
D J S 0 B E D I E N C E, znd thQ reltoring them again

to

g^ K.Ks. Scheme of a federal Head.

SECT. VI.

The Notio7i ofKAims being a federal
Head and Reprefentative of Man-
kind confdered,

THE Argument taken from what God
has exprefsly fignified concerning the
State of Mankind at the Rejlaiiration of the
World, may feem to make it needlefs to pro-
ceed any further upon this Subjedl : But the

Notion

to Life at the Refurredlion on Account of the OBE-
DIENCE of the /econd Alan, the Lord from Hea-
ven, at all inconfiftent with any Evidence in Natural
Religion relating to a future World, or the Immortality
of the Soul ; but explains and confirms that Evidence.
For thofe Articles in Revealed Religion are to be con-
fidered as Difpenfations or Conjiitut'ions. According to
which God executes his original Purpofe, with regard
to our Exiftence in a future World, in fuch a Manner
as to nianifeft the Glory of his Wifdom and Goodnefs,
and to promote the Virtue and Happinefs of bis Crea-
tures. Which feems to me the nobleft Exercife of the
Divine Perfections, with regard to the Work of his
Hands. The Principles of Natural Religion point out
a future State, but Revelation fhews the noble Schemes
and Methods by which infinite Wifdom has thought
fit to open that State to A'lankind. As I may fay.
Natural Religion (hews that the King intends to take
me to Court ; Revelation difcovers, that for wife
Reafons, and in a Way proper to form my Temper
and Behaviour agreeably to the Dignity I am to enjoy,
he has appointed and impowered his Son, the Prince,
to take care that 1 be brgught thither, and fettled
there.

R. R'^. Scheme of a federal Head. 95

Notion o^j^dam's being 2. federal Heady Surety
and Repre/hitative of all Mankind having lb
long prevailed, and being not only by R. R. but
alfo by many other Divines made the Ground
of Original Sifi, it demands our Attention 5
and the Examination of it may afford us a
dearer View of fome Particulars relating to
the Divine Difpenfations, efpecially as R. R,
has given us a large Account of it. His Sen-
timent is this, That fome original Perfon
[Adam] food hejore God as a common federal
Head aiid Reprefentative of Mankind^ upon
Condition of bringing Happimfs or Mifery on all
the Race according as he behaved well or illy
and through his Difobedietice, Sin and Mifery
came upon all whofe Head he was^ and whom he
reprefented ', i. e. upon all Mankind. P. 81.
Hence he infers, Sin is fome way imputed
to us by our Interef in andCoinmunion with this
federal Head^ Surety and Reprefentative^ who
has adlually finned. P, 85. But he confeffes
ingenuoufly, and like a Man of Probity, that
he is not fo7id of fuch a Scheme or Hypothefis
of deriving fome Sort of Guilt from a Surety or
Reprefentative^ tho^ it has been embraced by a
confiderable Tarty of Chrifians both ancient and
modern. No -, he would gladly re/iounce it, be-
caufe of fome great Difficidties attending it, if
he could fi?jd any other IVay to relieve the much
greater Difficulties and harder Imputations upon
the ConduB of Divifie Providence , if we follow
any other T^rack of Sentiments, P. 88. To this

Principle

96 R. K's. Scheme of a federal Head.

Principle he joins another, namely, that on^
original Parent [ A.dam] finned againft bis Ma-
ker, and fuflained the Miferies confeqiient upon
it in his own T crjon firjl -y and when he became
a Father he fpread a finful and miferable Na-^
ture through all his Race and Offspj'ifjg by mere
natural Propagation. Pag. 8 1 . This Sclieme
he diflikes even more than the other, and
thinks, indeed very juftly, that the fu/iice
and Goodnefs of God cannot be vindicated in
making and maintaining fuch a dreadful Law
or Order of Propagation through 6000 Tears ,
p. 87. in the Note. And he confeffeth (p. 115.)
that // is his prefent Opinion, that the mere
Dodiri?ie of the animal Propagation of Man,
according to the natural Law of Creation, is
not a fujicient Relief to the Difficulty which
ftrikes upon his Thoughts, without fuppofing
the fir ft Father of Mankind to be a common fc"
deral Head and Reprefentative of his Pofterity,
as well as the natural Spring and Fountain of
them. But thefe two Suppofitions put together
(7 thiiik, fays he) ahfolve and clear the ConduB
of Providence and the Divine Goveritment from
all Imputations of Injujiice. See alfo p. 163.
/. 30.

Hence it appears that the Scheme of a
federal Head or Rrprefe?itative, by our Rela-
tion to whom his Sin is imputed to us, is the '
grand Pillar upon which R. R. refts the whole
of the Dodrine of Original Sin, and confe-

quently

R. R'i Scheme of a federal Head, &c. 97
quently oi Redemption. And he explains It in
this Manner : That Adam ?20t only had a Laiv
given him with a Fenalty threatened for the
Breach ofit^ but alfo a Covenant made with him,
and a Promife given to him, not only of conti-
nuing in his prejent Happi?iefs, but of his being
im?nutably confirmed and eflablifhed in Immorta-
lity, p. 98. That this Covenant is jujllyfuppofed
to reach to his Pofierity, and include his Of-
fpring as well as himfelf in this Manner, (viz.)
If Man continued in his State of Obedience,
and thereby confirmed or advanced Imnflf in
the Image and Favour of his Maker, and fe-
cured imfnortal Life to himfelf by his Obedience
during the appointed Time of his Trial, he
fioould alfo propagate his Offspring, perhaps in
that e/iablified or advanced Degree of the Di-
vine Image and Favour, or at leafi in the Secu-
rity of immortal Life and Happincfs to them :
But if Man fi:ould bring a finful Taint and
vicious Dijbrder upon his Nature, and Difeafes
and Death upon his animal Body, by tafing
fome forbidden Pleafure, and finning againft
God, that he fioould not only lofe this Image
and Favour of God himfelf, with all his Pri-
vileges, but that he fioould beget his Offspring
in his own fmfiul Likenefs, and in his own im-
happy Circumflances, defpoiled of the Image and
Favour of God, a?id of the Privileges which
their Father enjoyed during his Innocency^
pag. 102,

H This

98 R. RV Scheme of a federal Head, &c,

Th I s Scheme thus formed and explained
R. R. endeavours to fliew, is not only not
iiniuft, but an Infance of Goodnefs to Man-
kind^ confidering the flrong Obligations Adam
muft be under to be obedient, in order
to feciire a?id prcferve the Happinefs of thofe
Multitudes^ which Jhould fpring from him^ as
well as his own, and which would be i?ivched
in his Mifery\ in Cafe he difobeyed. No fingk
P erf on flan ding the Tfi of Obedience to obtain
his ownfmgle Happinefs can bejuppofed to have
an equal Motive to Diligefice, and Watchfulnefs^
and Duty, with that Ma?i who was intrufied
both with his own Welfare, and with the Wel-
fare of Millions, dear to him as his Children,
a?td whofe Peace or Pain, Life or Death would
naturally awake?7 all his Watchfulnefs beyond
the mere Care of his /ingle Self P. lo-^, 116,
1 17. Which he backs with feveral Confidera-
tions J as, i . That Happinefs might have been
fecured to Mankind by this Confitution as well
as forfeited and lofi. If there was on one Side
fo great a Rifk as the hjnocence. Welfare and
Happinefs of Mankind entrifled with one Per-
fon, fo that Sin and Mifery would be brought
upon Millions if he finned and lofi the J?nage
of God and his Favour, there was as great an
Advantage allowed on the other Side to allMan^
kind, even the everla fling Security of their In^
nocence. Welfare and Happinefs, if this one
Perfon continued in his Obedience^ &c. P. 11^,

2. He

K. R's Scheme of a federal Head, &c, 99

2, He alledges feveral In (lanes taken from
among Men, and from Scripture, p. 116 — -
124. in which, he fays, Children have been

piinijhed for the Faults, or rewarded for the
Virtue of Parents j and Reprefejjtatives and
Plencpotentaries, appointed by civil SocietieSj
have, by tlieir good or ill Condud:, very much
hurt or beneHted the whole Community.

3. ^Thd' all Mankind ivere not aBiially prefent
to confent that their Father Jhould be their Re-
prefentative^ yet the Appointynent is fo juji and
equitable in the Governour of the World, and
alfo there is fo ?nuch Goodnefs in it, confide ring
that they were to have enjoyed Immortality and
Happinefs if he had kept his Innocence, that
none of the Race of Ad-^ux could reafbnably have
refiifed this Rropofal.—And if we fuppofe all
his Pofterity to have been endowed with the deaf
Reafon and Wijdom, the Sagacity andfoUdfudg"
vient, of innocent Man, and to have had this
^eftion propofed to them, whether they would
each acft for themfelves in a dangerous State
of Trial, or have their common Father ap-
pointed as a Reprefentative to atfl for them ;

furely they mufi have chofen their common Fa-
ther to have been their Reprefentative : for
their Reafon and Wifdoni would have affured
them that their Innocence and Happinefs were

fafer in his Hands than in their own, inafmuch

as the Obligations that lay on him to fecure it

both for himfelf and for them were fnuch fironger

H 2 than

100 R. R'i Scheme not founded on Scripture.

than could lie on coery fmgle Perfon aSling only
for kinfeJf. P. 123, 124.

Having thus fettled his Scheme, and
confidered fome Difficulties relating to the
Propiigation of the Soul, which he fuppofes
lie in the Way of it, (but which are nothing
to our or any other Purpofe) he then, laflly,
turns to the Scripture, and thinh that in a
F E w Fages he has made it appear^ that the
holy Scripture both in the Old and New Tcjia-r
ment^ and the Jewifli Church in the interme-
diate Time, SEEM to give us the fame Senti-
ments of the Conveyance of Sin, Mifery and
Death jrom thefirfl Man Adam to all his Off-
Jpring, and encourage us to receive, a%
Divine Truth, that fajne Doctrine of Original
Sin, iji'hich Human Reafon approves as mofl pro-
bable. P. 161.

Thus R. R. explains and endeavours to
eflabliih this Scheme. But would he be fo
good as to review this Part of his Work, I
flatter myfelf he would fee that he has hand-
led the Scriptures too fuperficially, and not
with that Care and Attention which is due to
their Dignity and Authority ; and upon a more
clofe Infpedion, I am fatisfied, the greateft
Part, if not all of the Texts would ftand be-
fore his Thoughts in a quite different Light.
However, I am pretty fure his taking the Senfe
of the Jeiiifj Church, in the Times between

the

R. R'i Scheme not founded on Scripture, i o i

the Old and New Teftament, from a Book
fo futil and fabulous as the Second of E/'dras
in the Apocrypha, will not have his final Ap-
probation. Much lefs that bare-faced Infult
upon the Wifdom of God, 2 Ej'dras vii. 46.
It had been better not to have given the Earth
to Adam, or elfe when it was given him to
have retrained him from fnning, 5cc. Nor
can I think that Paragraph, p. 80. where he
fettles the Method of forming his Scheme,
will ftand the Teft of a feverer Thought.
*7o fiid an Anjwer to this ^lejiion [How came
Sin and Mifery to overfpread Mankind ?] we

J}jall not immediately run into Revelation and
Scripture j thd doubt lefs we have the mo ft cer-
tain and fatisfaftory Account of it given us
there : Tet fmce what the Scripture fays cf this
Matter is fo fiort, and is to be derived chief y

from the third Chapter of Genefis, and the fifth
Chapter to the Romans, and from fome few
other general Hints that are fcattered up and
down in the Bible, let us try whether we cannot
by a Train of Reasonings, with a little
Help from Scripture, find out forae Clew that
will lead us into the Spring and Original of this

finful and miferahk State : And afterward we
will inquire whether or no this very Clew of
Reafoning, this Track of Guilt and Mifery,
be not the fame which Scripture more dired:ly

points out to us, and fbrongly confirms by all
its facred and divine Difcoveries on this Sub-

jeB. — But are we fure we have the right Clew,
H 3 and

102 R . R'i Scheme mt founded on Scripture.

and follow a Track which leads to Truth ? In
the preceding Paragraph R. R. tells us, 'tis
fiot a very eafy Thing to find afcitisfaBory Anj-
wer to the propofed Enquiry j that it vjas a
vexing ^icftion among the Scbools of the Philo-
fepkers^ [Men who profcfled the Art of Rea-
fining^ whence Evil came amongft Mankind ?
And none of them, thd they had many GiiefTes
and kofe Conjecftures, could give an Account of
this Matter to fatisfy the Minds of fludious,
Men. — And may not our Gucjjes and Conjec-
tures fail as well as theirs ? If the Dijiculties.
(ind Daj^kneffes ivhich attend this — ^lefion —
arefo many and great ; (P. 13 6.) and if doubt-
lefs ive have the mofl certain and fatisfadory
Account of this Affair given in Scripture ; if
the Scripture points it out more direBly than
Rcafoning, 2ii\di ftrongly confirms \t, whyfhould
we not immediately take the Account from
Scripture ? Why rather difparage the Scripture-
Account, as^o fiort, and to be derived from
a Place or two, and fome few other fcattered
general Hints^ vvhen at the fame time we fay
^t is certain and fatisfaSiory ? And having
Certainty already, why muft we full: try and
puzzle ourfelves and the Subjed with what is
doubtful? Why a Candle before the Noon-day
Sun ? Is it the furefl Way of coming at the
.Truth to fct afidc a certain and dircB Rule,
in order to try firu what we can do with one
which is known to he not adequate to tlie
Cafe, and which is confficd to have flulcd th,e

qbJefi.

R. R'j Scheme notfouiidedon Scripture. 103

ablefi Mafters ? Or, is not this the mod pro-
bable Way of oblcuring and weakning the
Evidence of the certain and direB Rule, by
firft drawing over it the Darknefs of one
douhtfid and fallacious ? Do we not all know
that learned Men firft introduced corrupt No-
tions, Strife, and all Confufion into the Chrift-
ian World, by beginning at their own Heads
and Imaginations, every Man ftriking out his
own Scheme, and then preffing the Scripture
into its Service ? Thus the Scriptures have
been rendered unintelligible and in effed: ex-
ploded ; and thus Men from one Step to an-
other have been encouraged to advance Senti-
ments relating to Revelation, which they
know are not fupported by it. And I am con-
cerned to find R. R. advance fo near to this
very dangerous Step in that Paragraph which
introduces his Jljort Examination of Scripture,
p. 136. ^ic/i. — Doth the Word of God,
which is our trueft and fafefl Guide, — fupport
this Scheme? j^nf. i. The Difficidties and
Darkneffes which attend this important ^ef-
tion^ How came Sin and Mifery into the
World ? are fo many and great ^ that if by
reafoning on thcfe StibjeBs^ we can but find any
Hypothefis, or fuppofed Scheme of T'r an fac-
tions between God and Man, which will give
us a tolerable Solution of thofe Di/fcidties, and
lead us through this dark Scene of Providence,
without any jufi Imputation or Ref,e5iion upon
the Wifdom^ Jufi ice and Goodncfs of our Cr ca-
ll 4 tor;

104 ^* ^'-^ Scheme not founded on Scripture,
tor J // ought to have confiderable Weight with
every reojoning and enquiring Mind^ if it be not
contrary to Scripture^ thd it fiould not be af-
feried ^?z^exprefs]y maintained in Scripture. —
Tills Paragraph relates to the eftablKhing a
Fundamental Point of Revealed Religion :
And I can hardly think R. R. will be willing
it fliould ftand to future Ages as a Rule, or
as his Rule for fettling Chriftian Doctrine and
Faith ; fince it refolves both into human Rea-
fining, opens a wide Door to Fiction and Ima-
gination, and will ferve to juftify the wildeft
Notions a weak and fallible Man may con-
ceit not inconfiftent with Scripture and the
Perfedions of God. Nor can I conclude from
this Paragrah, or the two following Pages,
that R. R. was thoroughly perfuaded his
Scheme is well-grounded in Scripture, feeing
he again lays fo much Strefs upon our own
ConjeBureSy Suppofitiom and Reafo?ii?2gs, im-
mediately before he approaches the facred
Oracles. P. 138. 9. // ought to be reckoned
a great Happincfs^ if ive can but by way of
Conjedlure a?id humble Vs^t^Sovim^, find a pro-
bable Method whereby thofie Difficulties may be
relieved, &c. And he concludes — that the holy
Scriptures — seem to give us the fa?ne Senti-
inents, &c.

Indeed he has Reafon to be diffident of
his Scheme. For fuch Objedlions both from
Reafon and Scripture lie againfl it, that I am

perfuaded

Oh] c 51 ions ngainll R. R'i Scheme of^ 6cc. 105
perfuaded he has deviated not only from
Scripture, but from the right Track of Rea-
foning too. For,

I. Whereas he grounds Original Sin,
and confequently the Redemption of the World,
upon the Imputation o^ Admns Sin, and that
Imputation upon his being conflituted iht fede-
ral Head, Surety and Reprefenfative of all Man-
kind, I cannot find in all the Scripture, that
one Man's Sin is ever faid to be imputed to
another, or, in particular, that Adam's Sin is
ever faid to be imputed to his Pofterity. But,
were this a fundamental Principle of our Re-
ligion, I cannot think the Scripture, which
frequently fpeaks of reckoning, imputing, and
accounting of Sin in other and much inferior
Cafes, would have been wholly filent in this.
Nor can I find in Scripture any AfTertion,
Principle or Pofition, which will jufiify us
in faying, Adam was, in any Senfe, they^'-
deral Head, Surety or Reprejentative of Man-
kind. But furely had this too been zfimda-
mefital DoBrine, or even a Do6lrine of Chrift-
ianity, it would have been affirmed directly,
clearly, and pofitively, and we fhould not
have been left to grope for it in the Darknefs
of Conjedure and Suppofition, which any
Man may make at Pleafure, arfd every Man
is at liberty to reject. R. R. thinks Adam\
being a federal Head, and our deriving afin^
ful Nature from him, may be coUeded from

Rom.

io6 OhjeSiiom again fl R. R'i Scheme

Kom. V. 12 — 20, Bat I am fatisfied he has
carried the ApoPde's Words quite beyond their
proper Force, and his true Dslign. See Stcrip.
Doc, p. 25 — 63. To what I have there faid,
I here add, that throughout the whole Para-
graph the Apoftle faith nothing of any fede-
ral Relations or Tranfadtions, cither on the
Part oi Adam or Ckrift, nor of our deriving a
finful Nature from Adam. He affirms, that
the Judgment came upon all Men to Con-
demnation : but he gives no Reafon why,
befides what is neceffarily implied, 'uiz. the
Will of the 'Judge; and he refers it to nothing
but the Offence^ TranJgreJJton^ or entering of
Sin into the JVorld. But of the preceding Cove-
nant, Law or Conftitution he fays not a
Word : Nor is a Reference to it neceffarily
imply 'd in the fiidgment^ or Sentence, Gen.
iii. 16 — 19. For that Judgment contains four
Particulars ; three of which have no Rek-
tion at all to the Law or Conftitution, Gen,
ii. 17. For the Law was not. If thou eatefi,
thy Wife fall bring forth in Sorrow ; or, the
Ground fiall be curfed ; or, thou flmlt get a
livelihood by Toil : but, thou fhalt die. Three
of thofe Particulars, tho' they were, as well
as Death, inflidled through, or in Confequence
of the one Offence^ can have refped only to the
Will and Wifdom of the Judge, and to the
Tranfgreflion or entering of Sin into the World,
by way of Difpenfation. Confequently, Deaths
in the fudgment or Sentence may poffibly

ftand

of a federal Head. 107

Aand under fome Circumftances different
from what it is in the Threatening of the
Law. But if not, it would denounce only
the Lofs of Life, but not the Conveyance of
a finful Nature. Nor doth the Apoftle in
Rom.v. 12 — 20. mention or intimate the
Conveyance of a finful Nature, or any Con-
fequence of Adam\ Offence, in which all
Mankind are concern'd, befides that Death
which all Men die when they leave this
World J as I have prov'd, Scrip. Doc.
P. 27. — 30.

IL The Inftances he brings fall veryfliort
pf the Cafe : For in none of them is there
any Mention or the lead Intimation of a f-
4eral Head \ nor do they prove, however
Pofterity might fuffer by the Offences of
Anceftors, that a corrupt and finful Nature
was thereby convey 'd to them -, which is the
grand Point to be prov'd. Difeafes^ Poverty^
Difgrace may be entail'd upon Families ; but
thefe are not Sin. He tells us indeed, p. i j 2,
\\\2iX. we fnd a proud, a paffionate, ^f^lfc-, a
malicious Temper, a lewd or fottijh Inclination
tranfmitted from Parents to Children ; fo that
the Features of their Faces are not fo much
copyd out in their Offspring as the Vices of
their Nature. And in fome Houfes from Age
to Age there is a Race of Drunkards and A--
dulterers, of Cheats or Thieves, of cruel^ proud
and malicious Wretches continued in the World.

— This,

loS Objedtiofis agalnfi R. R'i Scheme

— This, were it prov'd, is home to the
Point: Bat here, as in feveral other Places,
R. R. may obferve, he begs the Qr eft ion,
and takes the Conveyance of a finfnl Nature
from y^^am to his Pofterity, and from Parents
to Children for g^ranted, writrt 'tis neither
allow'd, nor prov'd. Further 5 according to
his Covenaj2t arid Conjiitution, and Law of
Creation^ Ada^n was to produce all his Race in
the fame degenerate and finful State whereinto
U had plunged him fe If. P. 109. Confequent-
ly, all Children (hould have the fame Tem-
pers, and all Houfes fhould be juft fuch Sin-
ners as Adam was. For according to the Co-
venant, the Vices of his Nature were to be
convey 'd to us, and not the Vices of our im-
mediate Parents. But, feeing different Chil-
dren have different Tempers, and different
Houfes live in different Vices, I conclude this
proceeds not from the Caufe which R. R. has
affigned. A plain and obvious Reafon may
be given^ why this or the other Vice may
he continued from Age to Age in Families,
without having Recourfe to the Propagation
of a fmfal Nature. For in fome Families
Piety and Virtue are continued from one Age
to another ; and is that from the Conveyance
of a holy Nature by Propagation, or by good
Inftrudions, Difcipline and Examples ?

III. A Reprefe?itati^ce of moral A(5lion is
what I can by no means digeft. A Repre-

fentative

of a federal Head. 109

fentatlve the Guilt of whole Condud: ihall
be imputed to us, and whofe Sins (hall cor-
rupt and debauch our Nature, is one of the
greateft Abfurdities in all the Syflem of cor-
rupt Religion. That the Condu(ft of An-
ceftors (hould affed the external Circumftan-
ces of Poflerity, is a ConHitution juft and
wife, and may anfwer good Purpofes ; and
that Reprejhttatives of civil Societies, or any
other Perfons intruded with the Management
of Affairs, may injure thofe who employ
*em, is agreeable to a State of Trial and Im-
perfedion: But that any Man, without my
Knowledge or Confent, fliould fo reprefent
me, that when he is guilty I am to be reput-
ed guilty, and when he tranfgrefles I (hall be
accountable and punifliable for his Trangref-
fion, and thereby fubjeded to the Wrath
and Curfe of God ; nay further, that his
Wickednefs {hall give me a fnfiil Nature^
and all this before I am born, and confe-
quently while I am in no Capacity of know-
ing, helping or hindering what he doth ;
furely any one, who dares ufe his Under-
ftanding, muft clearly fee this is unreafonable,
and altogether inconfiilent with the Truth
and Goodnefs of God. We may call it a
righteous Conjlitution^ (P. 89. 1. 18.) but in
the Nature of Things 'tis abfolutely impojjible
we (liould prove it to be lb. Further,

IV". He fuppofes/Zv Innocence^ IVelfare and

llappi'

1 1 o Ohje£iioj2s agamfi R. RV Scheme

Happinefs of all Manhnd was fo intrujiedwith
Adam, that we do not each of us a5i for our
felves in a — State of Trials but that our com-
mon Father was appointed a Reprefentative to
aB for us. P. 124. And that if he had fuU
filled the required Obedience^ it would have ap-
peared as a Hardjhip iipo?i us to have each of
us a fmgle State of Trial impofed upon us too^
which might have expofed us to ''Temptation,
Guilt and Mifery. P. 116. — Pie luppofes
we are none of us upon Trial, but that A-
dam alone was upon Trial for us all ; and
that the State of his Pofterity would have
been confirm'd and eftablifh'd in Holinefs, and
they would have been born and have lived
like Angels in Innocence and Happinefs, had
he been obedient, p. ^y, 102. but whereas
he prov'd difobedient, his Pofterity are in
Fad: ftript of all, the Favour and Image of
God, of Holinefs and Happinefs, and are
under the Curfe of God and all Wretchednefs.
One Man was to ftand or fall for all the reft,
and all the reft of Mankind were to be holy or
finful, happy or miferable according as he be-
hav'd. But then what Place will there be for a
future Judgment, wherein the Adions of all
Men will be examin'd, and either rewarded
or punifh'd, if the Sinfulnefs and Mifery of
all Mankind be already determined by the
Condud of the firft Man ? We muft enlarge
our View, and take in the whole Plan and
Compafs of Revelation. The future Judg-
2 meiit

of a federal Head. 1 1 1

ment will give us a true Idea of the prcfent
State of Things. For as the State of Things
now is, fo will the awful Procefs of the great
Day be. But the Scriptures frequently and
clearly aflure us that God will judge not yldam
only, but all the World in Righteoufnefs. All
Nations fiall be gathered before Chrif^ Mat.
XXV. 32. 2Lnd he will re?tder to every Man
accordi?ig /o his Works, the Deeds done in the
Body 'j to them who have continued patient in
well-doing, eternal Life ; to them that have
not obey'd the Truth, Tribulation and Wrath;
Rom. 11. 6, &c. So then every one of us
fall give an account of himself to God,
Rom. xiv. 12. The Servant who has received
one Talent muft give an account of his im-
provement or abufe of it, and the Servant who
has received two, and he who has received five.
Matt. XXV. 2c — 31. This is Demonftration,
that Adam was no Reprefentative of moral
A(flion to us ; that we are all upon Trial as
well as he ; and that our Happinefs or Mife-
ry is determined not by his Conduct but our
own. This alfo {hews the Judgment which
came upon all Men in Confequence o^ Adam's
Tranfgreffion, doth not (land in Relation to
the final or everlafting State of Mankind; (for
then a future Judgment, in which every Per-
fon's everlafting Condition will be determined
according to his prefent Behaviour, would be
excluded) but to the State and Difpenfation
of Religion in this World.

V. That

112

Ohjc6iions againjl R. R'i Scheme ^ &cc.

V. That the State of Adani?> Trial was
equally favourable and advantageous to th«
Happinefs and Holinefs of his Pofterity, as
R. R. has reprefented it, doth not feem clear
to me : Becaufe AJam was under the Rigour
of the Law, tranfgrefs and die. Now in
this State, only a Courfe, and perhaps a long
Courfe of Obedience would, upon R. Rs
Suppofition, fecure the Holinefs and Felicity
of his Pofterity ; whereas one fmgle AO: of
Difobedience would ruin and lofe all. And
for my own Part I may fay, (upon Suppo-
fition R. Rs Queftion had been propos'd to
me) I (liould not have chofe, that my Virtue
and Happinefs fhould have been intrufted
either in my own Hands, or any other Per-
fon's upon a Foot fo extremely dangerous.
And the Event makes it undeniably evident,
that a gracious God did not originally intend
our a/l fhould ultimately be fet upon this
dano-erous Foot. No ; as he had afore de-
termined in his own Breaft, {o he immediate-
ly eftablifhed his Covenant upon a quite dif-
ferent Bottom, viz, upon Grace. And
certainly the Conftitution of Graces where
there is room for Pardon and Repentance,
and the Promife of Succour under Tempta-
tion, has a more favourable Afped: upon Vir-
tue and Happinefs than the Rigour of Law,
which is a Stranger to all the Encourage-
ments of Mercy, and under which Adam^ for
I ought

Of a federal Head. 1 1 n

ought that appears, was no more able to ftand
than any of his Pofterity. — The Chance
would indeed have been more equal, if, as
one fingle Adl of Difobedience was to lofe all^
fo one fingle Adl of Obedience fliould have
fecur'd all : Or, if what was loft by the Dif-
obedience of one Perfon might afterwards be
recovered by the Obedience of another, then
Things would have flood upon an equal foot-
ing ; which latter Suppofition, if R. R, is
pleafed to perufe carefully what I have of-
fered in my Book upon Ro?n. v. 12 — 19. I am
apt to think he will find is the Truth. For
all that was loft to us by Adam'^ Disobe-
dience, viz. natural Life, is there faid to
be freely and fully recover'd to all Mankind
by Chrift's Ob e d i e n c e , however we ftate
or denominate the Relation in which the
one or the other ftands to us.

VI. The Covenant or Conftitutlon in Re-
lation to which alone Ada?n can be fuppos'd
to be a federal Head or Reprejentative to us,
is abrogated. That Covenant was the Co-
venant of Works, the fame in Nature with
the Sinai-Cove?iant, called by the Apoftle
Law, or the Law, the Language of which
is. Do, andli^je: Tranfgrefs^ and die. Un-
der this Covenant Adam was when he finned :
But it was difannul'd immediately after that.
For even before God pafied Sentence upon
I Adam

1 14 'Tloe Cove?2a?ifj tinder wticb Adam

^dam 2.nd Eve, Grace was introduced by
that Promife, Ge/2. ili. 15. / will put E?imi-
ty between thee and the Woman, and between
thy Seed and her Seed: It fiall briitfe thy
Head, and thou JJmlt bridfe his Heel. From
j4dam to Mofes the Law was not in Being,

Ro?n. V. 13,14. Sin is not imputed when

there is no Law. Thofe Words mh ontos
NOMOT, when there is no Law, Ihould have
been tranflated, when Law is not in being.
R. R. turns this another way. For he fays
p. 155, 156. the Apoftle's meaning is, That
Sin is never imputed where there is no Law or
Conjlitution of Duty and Renalty at all. Tet,
Death reigned from Adam to Mofes, i. e. Sin
was imputed and punifJoed by Death, even upon
all Mankind, both great and fmall, before
Mofes'i Law : And the Inference is, there-
fore there was fome Law or Conflitution from
Adam to Mofes, Ir^ and according to which Sin
as imputed to Mankind ; and Death was ex-
ecuted upon them accordi?ig to that Law. Now

what Law could that be, be fides the Law

which faid to Adam as a Reprefentative and
Surety for all his Pofterity, m the Day thou
finneft thou fhalt die. — This, I think, is a
great Miftake. For, obferve, by Law the
Apoftle here, as in feveral other Places, doth
not mean only a Rule of Duty, but fuch a
Rule with the Penalty of Death threatned to
every Tranfgreffion of it. Such was the Co-
venant at Sifjaiy or the Law given by Mofes :

Curfed

wt^is onghialfy^ is abrogated. 1 1 r

Curfed is every one that continues ?iQt in all
Thifjgs written in the Law to do them. And
fuch was the Covenant under which Adam
originally was, In the Day thou eat eji thou Jhalt
furely die. Further ; when the Apoftle faySj
For until the Law Sin was in the Worlds he
means the Sin^ which actually had a Being
in the World, wz. the Sins which thofe Per-
fons committed who lived in the Times be-
fore the Law given by Mofes, the Sins of
thole Perfons, who when thev finned, did
not lin after the Similitude, or Likenefs of
uddams Tranfgreffion. [The Sin of Infants
never was in the World, neither did they ever
lin after the Similitude of any Man's Tranf-
greflion who never finned at all.] And when
he fays, hut Sin is not imputed when there is
no Law, or, when Law is not in being, he
means, the Sins which thofe Perfons com-
mitted were not imputed to them fo as to
fubjedt them to Death, becaufe Law, which
fubjeds the TranfgreiTor to Death, was not
then in Being. Take good Notice ; accord-
ing to the Apoftle, and the true Nature of
Things, 'tis only Law which flays the Sin-
ner : for, did not the Law or Conflitution
of the Lawgiver condemn him unto Deatb,
he mightj notwithftanding his Sin^ live for
ever ; for he might from time to time be
pardoned. 'Tis Law which flays the Sin-
ner : I Cor. XV. 56. The Sting, or Spear, of
Death is Sin^ and the Strength, or Force, of
I 2 Sin

1 1 6 T'he Covenant, Under- which Adam
Sin is the Law. Death is here reprefented
as armed with a terrible Sting. That Sting
is Sin, which Death would have no Power
to thruft into the Sinner's Heart were it not
for the Law. The Law is the Force by
which the Sting is plunged into the Sinner's
Vitals. jR?r, Rom. vii. 8. without the Law
Sin, the Sting of Death, is itfelf dead,* and
quite unable to flay the Sinner. Hence that
yew (ver. 9.) was alive without the Law once^
namely, before the giving of the Law at
Mount Si7iai. The Jew was then alive -,
that is, becaufe he was not then under Law,
he was not flain by his Sin. His Sin was not
fo imputed to him as to fubjedl him to
Death j but he was, with the refl of Man-
kind, in a State of Grace and Pardon:
But when the Com??2andment came, with the
Penalty of Death annexed to it, then Sin,
the Sting of Death, revived, then it ac-
quired full Life and Vigour, a?id the Jew
died', i. e. was a dead Man in Law upon the
firft Tranfgreffion he committed : Tho' he
had the Relief of the Gofpel as well as the
reft of Mankind to heal the deadly Wound.
But to return : Sin is not imputed when the
LAW is not in being. He means, That the
Sins which were committed before the Law
of Mofes, were not imputed to the Sinners,
fo as to fubjed: them to Death, becaufe the
Law, which fubjedts the Tranfgreflbr to
'Death, was not then in Being. Neverthelejl
I Death

was originally^ is abrogated. 1 1 7

Death reigned^ or they all died, frofn Adamt
[i. e. from the Time of the Legal Difpenfa-
tion under which Adam originally was,] unto
Mofes^ [or the legal Difpenfation revived by
his Miniftry] even over them that had not fin-
ned after the S,imHitiide of Adanis Tranfgref-
fion. They had not fmned after the Similitude
o/* Adam's TranfgreJJion^ becaufe they were
not under the Law, or Covenant of Works,
as he was: For the Law all that Space of
Time was not in Being ; and therefore they
could not fin after the Similitude of Adam\
Tranfgrefiion. This is the ApoOle's Argu-
ment, very ftrong and clear, to prove that
Mankind are made fiibjed: to Death, not
through their own Offences, but through the
Offence of one Man, viz. Ada?n ^ confe-
quently, 'tis very evident he doth not mean,
that Siuj the Sin that then adlually was in
the World, (for he manifeftly fpeaks of the
Sin that was in the World from Ada?n to
Mofes) was imputed and punified with Death
upon all Mankind^ before Mofes'i Law. Nor
can he mean, that there was fome Law of-
Co7tjlitution from Adam to Mofes, by and ac-
cording to which Sin was imputed to Mankind \
and Death was executed upon them according
to that Law. Becaufe were this his meaning,
then the Sin that was in the World before
the Law of Mofes would have been imputed
to Death, according to the Law, which
R. R. fuppofes did exift during that Time ;

I 3 and

1 1 8 ^he Covenant, under niphich Adam

and fo it would have been true, that Maor
kind died for their own Tranrgreflion?, be-
ing under a Law or Conftitution which im-
puted their Tranfgreffions to them in the
fame Manner as the Law under which Adam
was ; and thus they would have finned after
the Similitude of Adam's Tranfgreffion ; and
thus the Apoftle's Argument, that Death paf-
fed upon all Men thro' one Man's Offence,
would fall to the Ground. His Argument
plainly ftands upon this Foot, that the Law,
or Covenant of Works, in all the Space of
Time from Adam to Mofes was not in Be-
ing. During that Period there was no Law or
Conjiitutiojt by and according to which Si?t
was imputed to Mankind, and Death executed
upon them. From Mofes to Chrifi the "Jews
indeed were under the Law. But the re if of
Mankind, tho' they always had a Rule of
Ad:ion, yet never were under the Z/^^zc in the
peculiar Senfe above explained. And certain
it is that no%v we are not under the Lawh^^X
Mxx^zx Grace , Rom. vi. 14. Nor will the L^it;
be in Force, to give Sin its deadly, deflruc-
tive Power till the great and terrible Day of
the Lord, when thofe who have impenitently
jived after the Flefli Jhall Die. Rom. viii. 1 3.
Now if the Covenant of Works, under
which Adam was, is not 720W in Being, ' he
cannot be a federal, or Covenant- Head to
ps by virtue of a Fcediis, or Covenant which
has no Exirtence. Supppfe he v/as a federal

Hea4

ims ongimllyy is abrogated. n 9

Head (which yet the Scripture no where
affirms) before his Tranfgreffion, while Law,
or the Covenant of Works fubfifted, and fup-
pofe that God did inflidt Death upon us in
Confequence of his tranfgreffing that Cove-
nant ; yet cannot he now be a federal, or
Covenant-Head to us by virtue of a Covenant
which 7Z0W has no Exiftence, and in the
Place whereof another Covenant of a quite
different Nature is fubflituted, whereby wc
are placed under a different and oppofite
federal Head.

Hence I further conclude; that altho'
Death in the Sentence had refpedl to the
Tranfgreffion of the original Law or Cove-
nant, yet now it ftands under the Covenant of^
Grace ^ and partakes of a quite different Na-
ture from what it is with Relation to the Co-
'cenant of Works. In Relation to that, it is
Death without Hopes of a Refurredion, Death
arni'd with a powerful Sting : but now 'tis
Death abolijhedj Death fpoil'd of its Sting,
I Cor. XV. ^^. and Faith triumphs over it, O
JDeath^ where is thy Sting? for a Refur-
redtion and Immortality to follow are brought
to Light by the Gofpel. And now all Things
are ours, whether the Worlds or Life^ or
Death, or things prefent^ or thi?2gs to come^
all are ours^ i Cor. iii. 22. Bleffed be God
for all the Schemes of his Wifdom, and the
pnfpeakable Riches of his Grace ! And in the
I 4 Council

120 Scheme of a federal Head

Council and Appointment of God Death
flood in this very Light even before Sentence
was pronoLinc'd upon Adam. Confequently
Death now is no proper and legal Punifijnent
of Sin, as R.R. affirms, p. \^j. For Death
aboUfh'd, or to be follow'd with a Rellorati-
oii to Life, is no more a proper, legal Pu-
nilliment, than Lfe abolilh'd, or to be fol-
low'd with eternal Death, is a proper Gofpel
Promife, or Reward. Rom. vi. 23, The Wages
of Sin is Death, is urg'd as a Proof that the
Death we 720W die is a Punifhment of Sin,
confequently that there mull be fome Sin in
Infants, who die as well as others. But
Death in Rom. vi. 23. is of a Nature widely
different from the Death we now die. For
as it ftands there oppos'd to eternal Life^
which is the Gift of God thro' fefus Chriji,
it manifeftly fignifies eternal Death, the Se-
cond Death, or that Death which they fhall
hereafter die who live after the Flefh, Rom,
viii. 13. — Death, ever fmce it was inf^idted,
has flood under the Difpenfation of Grace ;
(which Difpenfation was advanc'd, and the
Law abolifh'd, even before the Sentence of
Death was pronounc'd upon Adam) and
therefore cannot be, in any Refpedl, incon-
fiflent with that Difpenfation, or the Bleffing
and higheft Favour of God.

VII. This Scheme of a federal Head re-
^cfts fo much Difhonour upon our Blefled

Lord,

difl:>onourahle to our Lord. 121

Lord, that on that Account alfo, as a ChrU
Jlian, I can by no means come into it. For
'tis fuppos'd, that \^ Adam had perform'd the
Obedience required of him, then by that his
Obedience all Mankind without Exception,
and without miOre to do, would have had
Holinefs and immortal Life and Happinels
abfolutely fecured to them. But this is 2i far
greater Effedl than is allow'd or affign'd to
the Obedience of our Bleffed Lord himfelf.
For through his Righteoufnefs and Obedience
not all Mankind by far (hall h^ finally and
for ever faved. And thofe that are faved by
it mufl generally go thro' a State of Trial as
long as God pleafes, and overcome various
Temptations, before they can obtain the im-
mortal Life and Happinefs which is founded
upon it. Confequently the Virtue, Value
and Merit of our Lord's Obedience mud,
upon this Scheme, be va/lly inferior to that of
jidam ; and the Second Man, the hoRDfrofn
Heaven^ muft be a very weak and imperfeft
Saviour in comparifon of the Firfi Man,
who was of the Earth earthy. Upon this Sup-
polition, Adam muft be the much greater
and more important Man of the two 5 muft
have vaftly more Grace lodged in his Hands
under the Law, and be of greater Confe-
quence to Mankind, than the ever-blefted
Son of God under the Gospel.

VIII.

12 2 Mcuikind not forfahn of God.

VIII. Whereas R.R. tells us, p. 105.
that God^ who had made himfelf and his Good-
7icjs known to his innocent Creature, and con-
"jerfed with him in a friendly Manner, for-
Jook his difobedient Creature, and departed
from him, and gave him none of thofe kind
Vifits or Comforts, which he might enjoy before,
nor had he Encouragement to hope for any Af-
fijlances in Cafe of any future Dangers or Temp^
tations. That (p. 109.) Mankind after Adani?>
Sin were born — without the Divine Favour,
— cafl out of his Covenant of Love, exposed to
T^emptations — without any Claim or jufl Pre-
tence to Divine Aid or ProteBion. That
(p. 147, 148.) after he had broken the Law
of his Maker, he lofl his Image and Favour —
was forfaken of God, and had not any peculiar
Aids from Heaven to re/ijl Temptation. —
That he producd his Offspring like himfelf- — de-
flitute of the Favour of God, or in a State ofdif-
favour with their Maker. — One may anfwer
this by only holding up the Bible, and aik-
ing, If it be true that God forfook Ada?n and
his Pofterity, departed from them, and caft
them out of his Covenant of Love, how come
we to have a Book among us, which con-
tains the Revelation and Hiflory of God's
Good-will towards Men from the Beginning
of the World to the Coming of his Son our
Lord Jefus Chrifl to be the Propitiation for the
Sins of the whole World ? Or one may afk,
If all Mankind are born without the Divine

Favour^

Mankind not forfaken of God. 123

Favour y and ca/I out of his Covenant of Love,
what is tlie Condition of thofe, who are fup-
pos'd from all Eternity to be abjblutely eled:ed
to everlafting Life when they come into the
World ? Can they be without God's Favour,
and cajl out of his Covenant of Love, and yet
at the fame Time be the Objedls of his
higheft Love and Favour ? or one may ap-
peal to R. R. himfelf, who tells us, p. 202.
Adam havijig fnned — God, who is rich in
Mercy y gave him a Fromife of a Redeemer or
Saviour y Gen. iii. 15. who jjjould be the Seed
of the Woman, and pmild break the Head
of the Serpent ; /. e. deflroy the Works of the
Dcvily and deliver Men from that Mijchief
and Mifery into which Sin bad plu7Jged them. —
I afk, Is this God's forfaking his difobedient
Creature ? Is this withdrawing his kind Vifits,
Comforts and Encouragements? Is promi-
fing a Redeemer and Saviour, even before
he pronounc'd the Sentence, cafting him and
his Poflerity out of the Covenant of his
Love ? is this leaving him expos'd to Dangers
and Temptations, without Hope of any pecu-
liar Aids from Heaven ? No furely, but the
very reverfe. Thanks be to God, who is
rich in Mercy, it is evident beyond Difpute,
that he immediately caught his fmning fallen
Creature in the Arms of his Grace. Howe-
ver he was pleafed to alter the outward Con-
dition of Adam and his Pofterity, he did not
}n the leaft fufpend his Love to them, or

with-

124 Mankind not forfaken of God.

withdraw his BlefTing. For do we not find
him like a tender Father careful to guard
and cherifh even his Body by providing him
Clothes? Gen. iii. 21. Did he not by fome
Token manifeft his kind Acceptance of the
rightly qualify 'd Worfhip of j^bel? and did
he not converfe even with a Cain for his Re-
formation ? And if we read on in the
Hiftory we fliall find him appearing and ma-
nifefting his richeft Grace to Men of Virtue
and Piety, and from Time to Time provid-
ing a Variety of Means to reform the wicked
and ungodly ? See Script. Doc. p. 147, 148.
And as for his and his Pofterity's being ex-
po fed to Dangers and Temptations without any
Encourageme?2t to hope for any peculiar Aids
from Heaven ; what peculiar Aids had Adam^
who, for ought that appears, wanted them
as much as we, to refift that Temptation,
which if it prov'd too ftrong, would, accord-
ing to R. R. be the Ruin of the Holinefs and
Happinefs of all his Pofterity ? Surely then
was the Time for peculiar Aids, when our
ALL depended upon one fingle A6lion. But
the Truth is, Adam in his innocent State was
under the Rigour of Law, which promifed
neither Aid againft Temptation, nor Pardon
when he was overcome by it j but afterwards
he and his Pofterity were under a much hap-
pier Difpenfation which promifed the one to
the Upright, and the other to the Penitent.
— But to what Purpofe to talk of Dangers

and

Mankind propagated in the Image of God. 1 2 5

and Temptations to Creatures who are fup-
pos'd to have neither the Favour of God,
nor their own Innocence to lofe ? who are
under God's Wrath and Curfe, and forfaken
of him before they are born ? who are in a
much worfe Cafe than the Brutes, corrupt
and finful by Nature ? What are Dangers
and Temptations to fuch Creatures ?

IX. Whereas he alfo tells us, (p. 140.)
That God origi?2ally appointed^ that Adam when
innocent fhould produce an Offspring in his own
holy Image, or in the fame Circumjiances of
HoUjicJ's and Happinefs in which he himfelfwas
created : Ajid appointed alfo on the other Hand^
that if he finned — hejhotdd propagate his Kind in
his own finful Image — This is an AfTertion of
a very high Nature, and demands the moll
folid and fubftantial Proof. The Proof he
offers, is this : He thinks his Affertion may
Probably he imply din thefe Words, Gen. i.
26. Afid Godfaid, Let us make Man in our
Image, and let them have Dominion over Fifj
and Fowl, &c. And God created Man, C^c.
and bleffed them, and faid, Be fruitful and
multiply, and have Dominion over the Fifli
and the Fowl, ^c. i. e. whe?i you are multi-
plied, let your Seed maintain this Sovereignty,
this Dominion, which is a Part of my Image,
in your Jeveral fucceeding Geiurations. — But
we find that Adam propagated his Offspring
in this Fart of God's Image, even after he

finned

126 Mankind propagated in the hnage of God.

finned, Gen. ix. 2, 3. and therefore R. R.
may be very Aire his Aflertion is not only not
probably imply d in the Text he quotes, but he
may be very fure, from the cleareft Evidence
of Scripture, that it is fo far falfe and ground-
lefs. — Another Proof is taken from Gen. v.
1,2, '^. — Tn the Day that God created Man,
in the Likeftefs of God he made him. And Adam
lived a hundred and thirty Tears, and begat a
Son in his own Likenefs^ after his Image. —
The Strefs of this Proof lies on the Word
OWN ; which R, R. may know is put in by
our Tranflators. They put in the Word own,
and he takes the Liberty to put in the Word
Sinful j and then it ftands thus : Adam be-
gat a Son in his own /ififul Image, inoppofition
to the Likenefs of God, ver. i. Thus the
wildeft Reveries may be proved from Scrip-
ture. But the Words in the Original are j
Adafn lived a hmidred and thirty Teays, and
begat in his hikenefs, in his hnage, i. e. he be-
gat a Man like himfelf. And what was his
Likefiefs ? ver. i . God made him in the Likenefs
of God. Adam'% Likenefs was the Likenefs
of God ; and in his Image and Likenefs he
begat his Children. — But Adam had loft that
Image. — R. R. may be fully fatisfy'd the
Scripture never afirms any fuch thing. On
the contrary, we find that Adam's Pofterity
were, and fliould to the End of the World
be propagated in the Image of God (Gen. ix.
6. confirm'd Jam. iii. 9.) without the leaft:

Inti-

Scheme of a federal Head not neceff'ary. 127

Intimation that it is there to be underftood in
any partial, limited Senfe.

Thus I have proved, that the whole of
R. R\ Scheme from p. 79. to 161. relating to
2i federal Head or Reprefe?2tative of Mankind,
whofe Guilt is imputed to us, and the Propa-
gation of a holy or finful Nature from him,
is without any Ground in Scripture, or the
Reafon of Things. And I would hope R. R.
will be convinc'd of this, feeing he has de-
clar'd he is ?iot fond of the principal Part of
his Scheme, but would gladly renounce it, be-
caufe of fome great Difficulties attending it, if
he could find any other way to relieve the much
greater Difficulties and harder Imputations upon
the ConduB of Divine Providence, &;c. I think
'tis evident he mujl necefjarily take fome other
way of relieving thofe greater Difficulties and
harder Imputations upon Providence. But what
are thofe Difficulties and Imputations ? Why
thofe that arifefrom the Cafe of Infants. For this
feems to be the chief Point that flicks with R.R.
as appears from p. 84, 86, 88, 89, 1 10 — 1 13.
He thinks it a hard Imputation upon Provi-
dence, that Infants (liould be fent into the
World with a finful Nature, and liable to
Sufferings and Death before they have any
perfonal Guilt or Sin to deferve fuch Treat-
ment ; and therefore he thinks it abfolutely
necefTary to find out fome Guilt or Sin to be
imputed to them from a federal Head and

Repre-

128 Scheme of a federal Head not neceffary,

Reprefentative. — But as to Infants coming
into the World with a finful Nature, 'tis on-
ly imagined 2Lnd Jiippofed ; but neither is, nor
can po£ibly be prov'd : And therefore on this
Account we have nothing to impute to Pro-
vidence. And as to their Sufferings, that they
may be appointed for very wife and good
Purpofes, without any refpedl to Sin, our
Lord himfelf has abfblutely determined in the
Cafe of the Man born blind, John ix. 3.
where he tells us, that he was born blind nei-
ther on account of his own Sin, nor the Sin
of his Parents, nor on account of any Sin
charged upon him, but only that the Works
of God might be made manifeji in him. The
Sufferings of Infants no doubt are appointed
for wife and good Purpofes, if not to them-
felves, yet to Parents, or others : And the
Lord of all Being, Time and Place can never
want Power or Opportunity to compenfate ten
thoufand fold any Sufferings, or Lofs of Life
they fuftain here in fubferviency to his wife
and gracious Providence. Therefore neither
in this Refped; is there any Imputation at all
upon Providence ; much lefs fuch as may
force us to invent and advance Schemes quite
abfurd, and contradidtory to the whole of
Revelation.

SECT.

R, R'x Sentiments^ k,c, 129

SECT. VII.

Of the Formation of our Nature in
the Womb,

TH E Formation of our Nature In the
Womb, is another Point relating to
Original Sift ^ upon which R. R. has given us
his Sentiments. — He conliders all Mankind as
one Being or Creature. P. 9. 1. 29. Whether
Mankind is at prefent fuch a Creature as —
God made him at firfi. — 17. 4. Man is by
no means fuch a Creature — as h e jnujl needs
be when h e came firfi out ofi his Makers
Hands. — 44. 22. Mankind is now a degenerate
BEING, and not fuch as it was firfi created by
that God who made it. And in other Places.
From this Notion, that Mankind is one Be-
ings the Sin of the firfi Man is confidered as
an univerfal Degeneracy^ p. 23. 1. 9. And
hence other Arguments are taken, asp. 43. l.
.^--163. 18. Hence alfo we are all fuppofed
to be made by God at firfi ^ and all at once.
P. 36. 27. Would this have been the Caje if
Mankind had been jufi fuch Creatures as they
came from their Maker s Hands f — 51-9. Can
all this be continued to puni/h Creatures who
cofitinue fuch as God made them at firft ? — 62.
I . If Mankind were fuch Creatures as God at
firft made them. — 74. 28. T^he Inhabitants of
K this

130 R. K*s Sentiments concerning

this World are not a Race of happy Bei?igs,
Jiich as they were when they came firft out of
the Hands of their Maker. — 377. 29. Man-
kind in their prefent Ge?ierationSy eve?2from their
Birth y are not fiich Creatures as God firft made
them, — And in feveral other Places. — But now
our Nature doth not come out of God's
Hands. P. 27. 1. 2^. We are not his origi-
nal and native Offspring. — 28. 13, 28. Would
a blefed God make a World of intelligent Crea-
tures fo ignorant, &c. can we believe he would
put fiich wretched and polluted Workmanfiip
cut of his Hands P — 42. 15. Would a wife^
jufl^ and merciful God — have formed fuch
fenfihle and intelleSiual Creatures originally by
his own Hand in fuch a wretched Eft ate? — 6 [ .
3. His infinite Goodnefs would not allow him
to produce a whole Rank and Order of Crea-
tures in fuch Circumfances of Rain, Sec. — 7 1 .
24. Could he ever believe the holy — God ever
put fuch Workmanfiip out of his Hands for
new-made Creatures? — 170. i. Man^ a ra-
tional Creature, jnujl come out of the Hands of
a God perfeBly holy and good, in a State of In-
nocence, Virtue, Health, and Peace. — 369.
I. But then whence comes this dreadful Scene,
— that an intelligent Creature cannot thank
God for creating him ? 'J^ot from God the
Creator, whofe Juftice and Gcodnefs would ne-
ver have fuffcred him to have created original
Beings, as they came from his Hands, in fuch
a Situation as this. — The Meaning of all this,

one

the Porrnation of our JSlature, 13 i

one would think, is, that when we come in-
to the World we are not new-made Creatures,
nor come out of God's Hands. For according
to R. R. we are formed and born with in-
nate Principles of Iniquity in us : But God's
Holinefsy he tells us, would never permit him
to create Beings with fuch innate and power-^
ful Frinciples of Iniquity^ p. 61. 1 . Unho-
linefs, upon his Scheme, is infufed into our
Nature : But he faith, God cannot infufe any
Degree of Unholinefs into the Nature of his
Creatures, p. 163. 12.

Indeed i?. R. owns, p. 369. 17. That it
is the blejfed God that creates or forms fallen
Mankind from Day to Day^ — yet it is all
according to fuch an original Law of Nature^
a Divine Conjiitution, made for innocent
Man^ which was holy, juji^ and good in itfelf
—130. 5. 7y6o' the Soul of Man be created by
God himfelf without depraved or finful §lua-
lities in it, yet it never comes into this Body
but as part of human Nature^ and that not
as a Piece of new Workmanfhip from God's
Hand, but as a Part of Mankind, who are
propagated from the frfi Parent, by the con^
tinued Power of God's Jirft creating Word, Be
fruitful and multiply. — 89. 6. The great God
has appointed and continues fuch a Law of
Propagation, whereby Millions of Infants, with-
put any perfonal Sin or Fault of their own, are
brought into Being under thefe wretched Cir^
K 2 cumJlanceSf

132 R. K's Sentiments concernmg

cumJlanceSj &c. — 85. i. Infants come into
this State by that original Law of Creation and
"Propagation which a kind and wife Creator ap-
pointed to his INNOCENT Crcaturcs.

Now, io far as I can gather, th^s Law of
Propagation is thus to be underftood : Man
was to propagate his Offspring in the fame
moral State in which himfelf was. This-Law
was made for innocent Man, and upon Sup-
pofition of his continuing fuch j and would
have turn'd out to our Advantage, had he
continu'd innocent : For then we fhould all
have been propagated innocent, holy, and
happy, like Angels, and have continued fo to
the End of the World. But when Man fin-
ned, tho' the Law was calculated for a State
of Innocence, yet God did not think fit to
alter his Scheme ; but as it was originally ap-
pointed that Man fhould propagate according
to the State he was in, he keeps to this Law,
and lets us go on to be born finful and un-
happy, and continues his Curfe and Difplea-
fure upon us. And for what Reafon ? Be-
caufe he had kindly and wifely fettled this
Conftitution for innocent Man, and doth not
think fit to alter it. Tho' R. R. thinks, (p. 87.
in the Note) that the Juftice and Goodnefs of
God cannot be vindicated in making and
maintaining fuch a dreadful Law or Order of
Propagation^ without taking in a federal Head
and Reprefentative according to a righteous

Confiitution,

the Formation of our Nature. 133

Confiitution. And further 'tis his Sentiment,
That the Execution of this Law of Pro-
pagation is inconfiftent with the Holinefs of
God ; for he affirms pofitively. That God's
Holinefs will not permit him to create Beings
with fiich innate and powerful Principles of
Iniquity 2.% are in our Nature, p. 61. i. — 163.
12. — 195. What then is the righteous Con-
fiitution which brings this Law of Propaga-
tion to a Confiftency with the Juftice, Good-
nefs, and Holinefs of God ? — It is this,
(p. 102.) '* That Adam being made our fe-
" deral Head and Reprefentative, if he con-
*' tinued obedient, all his Pofterity (hould be
" propagated holy and happy ; if he were
" difobedient, they fhould be propagated fin-
** ful and miferable." Therefore upon the
Conftitution of a federal Head, God has efta-
blifhed or made the Law of Propagation we
are examining. But how that Conftitution
which eftablifhes a Law, the making of
which is inconiiftent with the Juftice and
Goodnefs of God, and the executing of
it inconiiftent with his Holinefs, can be a
righteous Confiitution, I confefs, is quite be-
yond my Comprehenfion. I can't fee how
any Conftitution can make that true which is
falfe, or right which in itfelf is wrong. On
the contrary, I ihould think, if R. Rs Law
or Order of Propagation be repugnant to the
Goodnefs, Juftice, and Holinefs of God, as
it certainly is, it muft be much more fo to
K 3 eftablifti

134 I^* R'^ Sentiments concerning
eftablifli it by a folemn, publick, and univer*
fal Conftitution. — But if this Law of Propa-
gation, by which 'tis fuppos'd Sin is infus'd in-
to our Nature, be fo falfe and odious that God
could neither make nor execute it, how comes
Sin to be infus'd into our Nature ? This R, R,
tells us (p. 195.) ^iiifl be ejleemed as a natural
lEffeB or Confequence of Adam'i Jirji Sin.
Adam introduc'd vicious^fmful, [immoral] Fer-
ments into his own Flefh and Blood, and com-
municated them to his Pofterity. P. 163,
164. The great God, as an offended Governour
[offended at us for a Sin we never committed]
lets the Courfe of Nature take its Way^ and
communicate the natural EffeBs of one Mans
Offence to his Offspring, &c. — Here R. R. fup-
pofes the Courfe of Nature to be a proper, ac-
tive Caufe, which will work, and go on by
itfelf without God, if he lets or permits it :
whereas the Courfe of Nature, feparate from
the Agency of God, is no Caufe, or nothing.
If he (hall fay, — But God firji fets it to work,
and then it goes on by itfelf — I anfwer j That
the Courfe of Nature {hould continue itfelf,
or go on to operate by itfelf, any more than
at firft produce itfelf, is abfolutely impoffible.
^^ — But fuppofe it goes on by itfelf, can it Jlop
itfelf? can it work any other wife than it doth ?
Can the Courfe of Nature ceafe to generate ?
or can it produce a holy inftead of a fmful Na-
ture if it pleafes ? No Advocate for Original
§in will affirm this. Therefore^ if it is a Caufe,

'tis

the Formation of our Nature. 135

!tis a paffive Caufe, which cannot flop, or a-
void producing its EfFeds. And if God fets
it to work, and it cannot ceafe working, nor
avoid producing its EfFeds till God flops it,
then all its EfFeds, in a moral Account how-
ever, muft be afhgned to him who firfl fet
it to work. And fo our Sinfulnefs will be
chargeable upon God.

It is very difficult, if not impofFible, for the
moft learned, and ingenious Perfon to write
clearly and confiftently upon the Scheme
R. R. has efpoufed. However I afk leave
to fay, That altho' he ufes and applies thefe
Principles as freely as if they were the moft
obvious Principles of Truth and Religion, yet
neither in Scripture, nor in the Reafon of
things, can I find any Foot-fleps of them ;
and therefore to me they feem wholly imagi-
nary and JiSiitious.

But to come to the Point. Whoever
maintains that a finful Nature is really tranf-
ferred or derived from Adam to us, cannot
poffibly avoid running foul upon this Rock,
'That God doth not make or create the Nature
of every Man that comes into the World. For
feeing this Dodrine reprefents our Nature as
finful and hateful to God as foon as ever it is
made in the Womb, and feeing our Nature
as foon as it is made in the Womb can be no
otherwife than as the Maker has made it j it
^K 4 follows

136 On^ix)2\ Sm inconjijlenf

follows neceffarily, that God is not the Maker
of our Nature in the Womb : For he can-?
not make a Thing which is Jinful^ becaufe
he is infinitely holy j nor would he make a
Thing which is hateful to him, becaufe by
the very Terms he would hate to make fuch
a Thing. Confequently upon thofe Princi-
ples God cannot be the Maker of our Na-
ture.— To fay he makes us according to his
own Original Decree^ or Law of Propagation^
which obliges him to make us in a Manner
■which he abhors, is really making bad worfe :
For it is fuppofing him to be fo defective in
Wifdom, as, by his own Decree or Law, to
lay fuch a Conftraint upon his own A6tions
that he cannot do what he would, but is
continually doing what he would not, what
he hates to do, and what he condemns in us,
viz. making us finful, when he condemns
us for making ourfelves finful : It can't here
be faid, T^hat God aBing according to thi%
Conftitution (which was to take place whether
Adam — was innocent or finful) is not charge-
able with particular Events j becaufe it is fup-
pos'd God eftablifh'd this Conftitution, when
he knew it mighty at leaft, take a very wrong
and odious Turn ; and after it is fuppos'd to
have taken that Turn, if he makes us, 'tis
he who puts it in Execution. — But Adam
gave it the wrong I'urn. — Anf. — That we
ihould be made finful is the wrongeft Thing
j{i the World. And if God^ according to

with God's being our Maker. 137

bis own Conftitution, makes us finful, be-
caufe Adam linn'd, then it will follow, that
God oblig'd himfelf, in cafe Adam once did
wrong, to do the wrongeft Thing in the
World in every Age, and in the Cafe of every
Man that comes into the World. In cafe
Adam made himfelf wicked, God flood ob-
lig'd by his own Law and Conftitution to
make us all wicked. Which is infinitely ab-
furd. Again ; to fay that God creates the
Subftance of our Nature, but the depraved
3nd finful Qualities, the vicious Ferments,
which are in it are communicated to us from
Adam. This alfo is abfurd. For thofe Qua-
lities muft be communicated by fome Power,
or Virtue continued from Adam to this Day.
And if fo, then it muft be a Power fuperior
to God's Power ; for while he is making his
Work, this Power or Virtue communicates
fuch Qualities to it as God hates, and doth
not like ihould be in it : (for if God loves and
likes our Sinfulnefs, then he can't be difpleas'd
at it, or it is all one as if he fhould himfelf
immediately caufe our Sinfulnefs.) Therefore
this Power or Virtue is fuperior to the Power
of God, for it produces EfFed:s in his Work
while he is making it, which he diflikes and
abhors. The Will of an Agent may indeed
be contrary to, and oppofe the Will of God,
commanding Duty : But in this cafe Will is
not concerned, neither the Will of the Pa-
Tents, nor of the Child conceived, nor of

God:

138 God makes the Nature

God : But it is a mere Power or Virtue de-
rived from Adam which, according to the
Scheme we are examining, produces Qualities
in our Nature which God would not have to
be there j a Power which makes God make
what he hates, and confequently 'tis a Power
fuperior to God's -, and then in our Forma-
tion God is but an Under-workman, or,
which is here the fame Thing, no Workman
at all.

Thus in every Point of View, the Dodrine
of Original Sin contradicts this Fundamental
Article of <^// Religion, That God is the Maker
of every Man that comes into the Worldy in
Oppofition to the ftrongeft Evidence of Scrip-
ture, which exprefsly, clearly and fully af-
firms, not that God made Mankind^ after an
unintelligible Way of fpeaking, when he firft
came out of the Hands of his Maker ; but
that God makes in the Womb the Nature
of every Jingle Man that comes into the
World, as really and immediately, as truly
and properly as he made the firft Man, A-
dam.

yOB X. 2. 1 will fay unto God, v. 8. 'Thine
bands have made me, and fajhioned me, to^
gether round about -, yet thou doji dejiroy me.
Remember, I befeech thee, thou haji made me
as the clay, ajid wilt thou bring me into duji
again f Hajl thou not poured me out as milky

and

of every Jingle Perfon. 139

cind cruddled me like cheefe f Thou hajl clothed
rne with Jkin and Jlejh, and haft fenced me
with bones and fnews. Thou haft granted me
life and favour, or, with me thou haft made
life and mercy, and thy vifitation has preferved
my fpirit. — xxxi. 1 5. Did not he that made
ME, [the Mafter] in the womb, make him,
[the Servant ? ] and did not one fafhion us in
the womb^ — xxxiii. 4. The fpirit of God hath
made me, and the breath of the Almighty
hath given me life. — Pfal. cxix. 73. Thy hands
have made me and falhioned me. — cxxxix,
13 — 17. For thou ha/i pojjejfed my reins, thou
haft covered me in my mother's womb. I will
praife thee, for I am fearfully and wonderful^
ly made ; marvellous are thy works, and that
my foul knoweth right well. My fubftance was
720t hid from thee when I was made in fecrety
andcurioufty wrought in the loweft parts of the
earth, nine eyes did fee my fubftance yet be-
ing imperfeB, and in thy book all my members
were written, which in continuance were fa-
ftdioned, when as yet there was none of them.
Ecclef. xii. i. "Remember thy Creator in
the days of thy youth. Ifai. Ivii. 16. The fpi-
rit fhould fail before me, and the so vls which
I have made. Jer. xxxviii. 16. As the Lord
liveth who made us this soul,

Th u s it ftands clear to the meaneft Capa-
city, and beyond all Controverfy, that God
(not the Course OF Nature, which, con-

fider'd

140 God makes the Nature of us all.

fider'd apart from the Agency of God, is no«
thing, or no Caufe at all ; but Goo the Ori-
ginal of all Being, and the only Caufe of all
natural Effects) makes, forms, fafliions, cre-
ates all Men, and every individual Man in the
Womb, both Soul and Body, as certainly, re-
ally, truly, and immediately as he made A^
dam : For our Creation and Formation by
God in the Womb is affirmed and defcribed
more clearly^ largely, and particularly than the
Creation of Adam is. As truly as God made
Adam of the Duft of the Earth, and breath-
ed Life into him, fo truly and immediately he
makes us of the earthly Subftance of our Pa-
rents Bodies, and breathes Life into us ; and
every Man comes out of the Hands of God,
as much and as properly as Adam did.

And if God creates the Nature of every
Man in the Womb, he mull create it with
all the Properties and Qualities which belong
to that Nature as it is then, and fo made. For
'tis impoffible God fhould make our Nature,
and yet not make the Qualities which it has
when made; becaufe this would be at the
fame time to make it what it is and what it
is not. No Subftance can be made without
fome Qualities and Properties belonging to it.
And it muft neceflarily, fo foon as it is made,
have thofe Qualities which the Maker gives it,
and no other : For fhould it, in the very In-
Itant it is made, and as it comes out of his

Hands,

Our original ^lalities cannot be finfuL 141

Hands, have any other, then it would at the
fame time both be and not be what he has
made it.

And if God creates the Nature of e very-
individual Perfon in the Womb with all its
Properties and Qualities, then whatever thofe
Properties and Qualities are, whether bodily
Infirmities, or any particular Paffions, Appe-
tites, Principles, Propenfities, Difpofitions, C^c,
fuch Qualities muft neceflarily be the Will
and Work of God, and fuch as he in his in-
finite Wifdom judges fit and expedient to be-
long to the Nature of every Individual. For
out of his Hands alone the Nature of every
Man in the World doth, and muft necefla-
rily come attended with thofe Qualities which
God gives it, and no other.

Consequently thofe Paflions, Appe-
tites, Propenfities, &c. cannot h^ Jinfulm us;
becaufe they are, and can be no other than
the Will and Work of God in us. If there
are Ferments in our Flejh and Bloody or any
Principles and Seeds in any Part of our Con-
ftitution, as foon as formed in the Womb,
thofe Ferments cannot be 'vicious^ nor the Fer-
ments oj Spite and Envy as they are then and
there in our Nature ; nor can thofe Principles
be Principles of Iniquity, nor thofe Seeds the
Seeds of Sin, as then planted in our Conftitu-
tion, becaufe they are all then and there form-

ed.
2

14^ ^^ original ^alities

cd, infus*d, and planted by the Hand of oiir
good and holy Creator. They are indeed fuch
Paffions, Propenlities, Appetites, FermentSj
C?f . as may be vicioufly and finfully apply'd ;
but they cannot be vicious and finful in them-'
felves, nor as originally belonging to our Con-
flitution. Becaufe as they are originally in
our Conftitution, they can be no other than
the Workmanfhip of God j and moreover
there is not one of *em that can be nam'd,
but may be apply'd to virtuous as well as vi-
cious Purpofes.

But if Divines will fay, that fuch Paf^
lions. Appetites, Propenfities 2c:t finful^ and
render us the Obje6ts of God's Wrath and
Difpleafure 5 they fhould confider, 'tis infi-
nitely abfurd, and highly di{honourable to
God to fuppofe he is difpleafed at us, and
regards us as the Obje(!ts of his Wrath for
what he himfelf has infufed into our Nature*
For it is evident beyond all Contradiction,
That, if thofe Paffions and Propenfities are
Unful, the Sinfulnefs of them is not in any
Equity or Juftice to be charged upon me,
or upon my Nature ; nor in any fair or up-
right dealing can I be under the Wrath or
Difpleafure of God for them, unlefs that
can be finful or deferving of Wrath in me,
which is neither caufed, advifed, nor con-
fented to by me, or unlefs I can deferve
God's Wrath and Difpleafure, becaufe I was

over-

of our Nature cannot be Jinful. 143

over-powered when I could not poffibly re-
lift: or unlefs it be difpleafmg to God for
NO Power to be overcome by his own Al-
mighty Power. This Argument will alfo
hold good with regard to any other Power,
or Virtue which may, tho' abiurdly, be fup-
pofed to give us our natural Qualities, ^c.
For in this cafe they would not be fmful in
us J becaufe infus'd into us by a Power un-
der which we were altogether pajjive, and
to which we had no Power to oppofe. In
both Cafes Sinfulnefs will be natural,
that is to lay, necessary and unavoidable
to us } and if fo, then no Sinfulnefs with re-
gard to us 5 for nothing can be finful in me
which I can no ways avoid, help or hinder.

Nor will the DiftIn6lIon of natural and
moral Impotency in the leaffc weaken the
Force of this Argument. For 'tis plain what
Divines here call a morale is a natural Impo-
tency ', for the fuppofed linful Propenfities
are, according to them, implanted originally
in our Nature y and they tell us exprefsly our
Nature is originally finful. The Impotency
therefore is natural -, and confequently with
refped; to us 7iecej]ary : or if you pleafe, 'tis
a 72atural moral Impotency, which is a Con-
tradiction. For if it be natural it can't be
moral', and if it be 7noral it can't be na^
turaL

Further j

144 2l6^ original ^alities

Further ; if Divines will fay, That our
Nature is fo corrupted that we are utter->
L Y indifpofedj difabled^ and made oppofite to all
fpiritual good, and wholly and continually
incliijed to all evil; and that from this natu-
ral Caufe all our adtual Tranfgreflions pro*
ceed, (which is the true Doctrine of Origin
nal Sin J other wife what means the Dodlrine
of the New Nature, and of Jpecial, effica-
cious^ irrefifiable Grace to produce it ?) or if
our adtual Tranfgreflions are the natural Ef-
fe5is of Adam\ Sin, as R. R. has defcrib'd
them to be, p. 83, 109. then our adtual
Tranfgreflions are the natural Effedts of a na-
tural Caufe, and if natural, (or fo far as na-
tural) they mufl: be neceffary and unavoidable,
and fo far no Tranfgreflions at all. This
Conclufion is abfolutely unavoidable, fofar as
any Man affirms the Sins of Men proceed
from a corrupt Nature. For from a Nature
in its Formation, and from the Womb, as it
is fo corrupt, no Sin can poflibly proceed.

From all this I would gladly perfuade my-
felf R. R. will fee there is no folid Ground
for affirming that a /inful Nature may be pro-
pagated, that our Nature is Jinful from the
Birth, or that the Propenffties which belong
to it are Jinful. They cannot be fijiful, be-
caufe they are the Work of God j or whofe
Work foever ihey are, with regard to us they

are

of our Nature cannot be fmful. 14^

are necejfary and una'voidabk, and upon that
Account too cannot be finfiil. Indeed it is
manifeft to the common Senfe of all Man-
kind, that nothing in our Conftitution is fin-
ful till it is finfully apply'd, either in the
Thought and Intent of the Heart, or in fome
outward Ails. Hunger and Thirft are Ap-
petites belonging to our Nature, but are not
finful till we fuffer them to become irregular,
and mifapply them to Gluttony and Drunk-
ennefs. Tho' even then the Fault is not in
the Appetite, but in the Perfon who fuffers
it to become exceffive. Here the Vindicator
will afk, (p. 1 1 o.) But how comes it to pafe
that our Appetites and Fajjions are now Jo irre-
gidar and Jli'ong^ as that not one Perfon has re^
Jijied theni^ fo as to keep himfelf pure and in-
nocent ? Anfw. How far any Man refifls, or
has refifted his Appetites, fo as to keep or not
keep himfelf pure and innocent, is a Cafe in
which I am no Judge. However if the Vin-
dicator will tell the World, How it came to
pafs that Adam'i Appetites and Pafions were
fo irregidar and ftrong that he did not refijl
them Jo as to keep him f If pure a?id innocent t,
when upon the Vindicators own Principles he
was far more able than we to have refilled
them ; I alfo will tell him, How it comes
to pal's, that his Pofterity do not refill: them.
Sin doth not alter its Nature by being gene-
ral ; and therefore how far foever it fpreads,
muft come upon all and every Man juft as it

L came

146 HoiDj and for what End,

came upon Adam^ not neceffarily and un-
avoidably, but by their own Choice and Com-
pliance with Temptation, ^ttjam. i. 13 —
16. with Mr. BenJo?is Comment, efpecially
on the 14th Verle.

In fliort, the great, the wife and good
God gives every Man what particular Paf-
fions and Appetites, and in what degree he
thinks fit, and adjufls every Man's Trial as to
Kind and Circumftances no doubt in perfed:
Equity and Goodnefs. He, with his own
Hand meafures to every Man his Capacities,
Talents, Means, and Opportunities. We are
born neither righteous nor finful ; but capa-
ble of being either, as we im.prove or negle6t
the Goodnefs of God, who fends every Man
into the World under his Bleffing j endows
every Man with that Senfe of Truth and Falf-
hood, Right and Wrong, which we call Con-
fcience, to be an intimate Monitor and Guide
at all times : He effoids every Man fufficlent
Light to know his Duty, and lias fct before
him many Motives to perform it ; he al-
lows every Man the Benefit of Repentance
and Pardon if he tranfgrefles ; and at the laft
Day will in perfect Equity judge every Man
according to his particular Cafe and Situation
in Life. Thus God has made every one of
us a Prefent of a Rational Being, the noblefl
and n- oft invaluable Gift, upon the moll: rea-
fonable and beneficent Terms, and for the

higheft

we are feftf into Life. 147

higheft and moft glorious End, viz. that be-
ins: cultivated and feafoned with the Habits
of Virtue in our prefent State of Probation,
it may be exalted to immortal Honour and
Glory in the future World. And this Gift
we fhould highly prize, thankfully accept from,
the kind and bountiful Donor, and inftead
of finding Faitlt with it, and his Diipenfa-
tions, fhould magnify his Goodnefsj and ap-
ply ourfelves vigouroufly to improve our Be-
ing, and to comply with the Difcipline he
has prefcribed, in hopes of the Glory he has
promifed ; being perfuaded, that the Lord is
righteous in all his ways, and holy in Jl his
works J and th^t if we fail of attaining the
Perfe(5lions and Happinefs of the pjturcWorld^
it will one D y be made to appear before An-
gels and Men to be our own very great Faulty
and not the Fatik of our Nucure, or the
munificent Djnor of it, the Father of out-
Spirits, to whom bo Glory and Honour for
ever. Amen,

SECT. VIIL

Of Original Right eoufnefsi,

ORIGINAL ■ Righteotifnefs is reckon 'd
one great Pillar of Original Sin^ and
is defcribed to be. That moral Reditude in
which Ada?n was created. His Reafon was
h 2 clear ^

148 Of Original Right eoufnefs.

clear, and Se7ife, Appetite, and Fa[fion, ivere
JubjeB to it, his Jtidgmejit uncorrupted, his
Will had an inward, co?iJla?it, fuperior Biafs,
Bent a?id Propenfity to Holinefs and Virtue :
He had an inward Inclination to pleafe and
honour God, fupretne hove to his Creator, a
Zeal and Defire to ferve him, a holy Fear
of offending him, with a Feadinefs to do his
Will. R. R, p. 4, 5, 6, 106. Thefe Princi-
ples or Image of God were created with A-
dam. The Meaning is not, that Man was
created with fuch Powers as rendered him
capable of acquiring Righteoufnefs and Ho-
linefs ; but he was made in this Image of God ;
an Inclination or Propenfity to Holinefs was
concreated with him, was wrought into his Na-
ture when it was produc'd, and belong d to it,
I fuppofe, like a natural Faculty or Inftinft.
Now this Original Righteoufnefs ilands thus
in the Scheme of Original Sin. When A-
dam finned he loft this concreated moral Rec-
titude, I fuppofe, juft as if he had loft fome
natural Power 5 for Inftance, the Faculty of
Sight, &c. confequently the Nature of all
his Pofterity com.es into the World, like his,
deftitute of this Image of God, as if we had
been born blind in Confequence of Adanis
lofing his Sight. And not only fo, but we
are alfo morally corrupt : For whereas he had
a natural Propenfity to Holinefs, our Nature
not only labours under a mere Privation of
that Propenfity, but, I know not how, has

contraded

Of Original Rlghteoufnefs. 14^

contraded a natural Propenfity to Wickednefs
and Sin ^ and we are not only not made in
the Image of God, but we are made in Ini*
quity and Sin. This is the Ufe made oi Ori-
ginal Rlghteoufnefs by the Advocates of Orl^
glnal Sin. It is not to be confider'd as a mere
adventitious Quality, which is acquired by
the right Application of a Man's natural
Powers i but it muft be fuppos'd to be na-
tural to Adam J wrought Into his Nature. O-
therwife, when he finned, his Nature might
lofe nothing but his own Innocence, and, con-
fequently, our Nature in him might lofe no-
thing at all, and fo the Dodrine of Original
Sin would fall to the Ground. Thus the
whole Scheme of Original Sin has a necefTarv
Dependance upon Original Rlghteoufnefs. The
Proofs brought to fupport it are no more than
the four following ; viz. Gen. 1. 27. (v/hich
is fufficiendy confronted by Gen. ix. 6.) Rom.ii.
14, 15. (which is fpoken not of Adam^ but
of the Heathen, the moft corrupt Part of
his Pofterity.) Col. iii. 10. Ephef iv. 24. Ec-
clef. vii. 29. Thefe Texts I have endeavour'd
to fet in a true Light, Scrip. Doc. p. 174 —
179. But the three lafl: may, perhaps, re-
quire a litde further Explication.

Col. iii. 9, 10. Lie not one to another^ fee-
ing that you have, by your chrlflan profef-
{low^put off the old man with his deeds. And
have put on the new man^ which Is renew d In
L 3 know-

150 A further Explication of

ledge after the image of him that created him*
Ephef. iv. 22, 23, 24. 'That ye put off con--
cerning^ or with refped: to, the former con->
*verfatio}i the old man -which is- corrupt accord-
ing to the dectitful lufts. And be renew d in
the fpirit of your jnind ; and that ye put on
the new many which after Cod is created in
righteoufnefs and true hoHnefs.

Upon a clofer Infped:it)n, tbo' here the
old a.nd new Man have refpcd: to, yet I think
they do not fignify, a Converfation^ or Courfe
of Life. ¥ or the old Man J Col. iii. 9. is di-
flinguifli'd from his Deeds ^ which are cond-^
dered, not as the old Man hinifelf, but as
fomething belonging to him. And Ephef. iv,
24. the former co?2i)erfatio?2 is not the old
pian himfelf, but one particular Refped: in
which he is conri4ered.

1. That the 72ew Man included two Sorts
pf People, viz. believing fews and Ge?itiles -,
and was created (Eph. ii. 1 5.) when Chrif
Hjholijhed in his fejh the enmity^ or that
which feparated the fews and Gentiles — for
p, makCy or CREATE (ktivh) in himfelf of
twain ^ {i. e. of believing y^it^j and Gentiles^ one
NEW Man.

2. That the Apoflle tells the Colofftan
Chriftians, (Chap. iii. 8.) that now, (/'. e.
after they had embraced ChriHianity) they

were

Col. iii. 9, 10. Eph. iv. 22, &c\ 151
were oblig'd to /^uf off anger ^ &c. and exhorts
them not to lie to one another^ ver. 9. and ver. 1 2.
to put on bowels ofmeri)\ &c. Tliut is to fay,
he exhorts them to admit the Chriltian Spirit
in their Hearts, and to prattife C'^jiftian Du-
ties in their Livc3, as the elcB of God^ holy^
and beloved^ for this RerJbn, (ver. 9, 10.) fee-
ing they had put off the old man^ and had put
en the new. Winch (hews the new Man
was fomething they might have put on, and
yet be defedHve in the Chrillian Temper and
Converfation. Otherwife, how could he ex-
hort them to be good Chriftians after thev had
put off the oldy and put on the new Man. FIcre
he conliders the putting off' the old and putting
on the new Man^ as a ChrifUan Privilege,
or Profession.

3. In Ephef. iv. 22, 24. he conliders the
one and the other as a Chriftian Duty. That

ye put offy Sec. That ye put on, &c. The
Ephe/ians as well as Coloffans had, by Profef-

jion, put off the old, and put on the new Man ;
and therefore were obliged to do it effeBually^
by renouncing the Spirit, Deeds, and Con-
verfation of the one, by being renewed in
their Minds, and by pradifing the Virtues of
the other. This different Way of confidering
the putting off the old, and putting on the
new Man, will be eafily apprehended by
thofe who underftand fuch Places as i Cor.
y. 7. — vj. 8, 9, 10, 1 1. 2 Cor. vi. i.

L 4 4. The;

152 A further Explication of

4. The ptittifig on the 7iew Man in either
of the fore-mentioned Senfes, is one Thing,
and the creating of him is another. He muft
firft be created^ as the Apoille fuppofes he
was, before he could be put on. The cre-
ating of him is God's Woi-k ; for God created
him, Col. iii. x. The putting him on is our
FroffJJion or Duty^ which we are exhorted to
perform, or make good, and therefore muft
be the Choice of our Minds, and the Bufinefs
of our Lives. God created the ?iew Man when
he erected the Gofpel Difpenfition, Eph. ii.
15, 20, 21, 22. we put him on in Profef-

fon when we embrace the Faith of the Gof-
pel ; we put him on in Truthy and effeBuaU)\
when we put off Anger, Lying, Stealing, &c.
and bting renew'd in the Spirit of our Mind,
put on Bowels of Mercies, Kijidnefs, Truth^
honefi Indujiry, and every Chriftian Virtue and
Duty. Read Col. iii. i, to the End j and
Ephef iv. 1 7, to the End of the Epiftle.

5. The old Man and the new^ and the
new Mans being renew'd and created, and the
renewing of the Ephefians, do all manifeftly
refer not to our Fall in Adam, nor to any
Corruption of Nature derived from him, but
to their Gentile State, and wicked Courfe of
Life, from which they were lately converted
to Chriftianity. Eph e s. ii. 11. Wherefore re-
member that ye being in timj faffed Gentiles

in

Col. ill. 9, 10. Eph. iv. 22, &c. 153

in the fep^, &c. — 12, l^hat at that time ye
were without Chrifi, being aliens from the com-
monwealth of Ifraelj &c. — 13. But now in
Chrijl, ye — are made nigh, &c. — 14. For he
is our peace, who has made both, Jews and
Gentiles, one. — i ^. Having abolified the en-
mity, for to create in himlelf of twain one
new Man. Ephes. iv. 17. This I fay — that
ye henceforth, in your Chriftian State, walk not
as other Gcntihs walk, &c. — iS. Having the
Wider/landing darkened, &c. — 19. IVho being
pajl fee ling, work allimcleannefs, &c. — 20. But
ye have not fo learned Chrijl. — 2 1 . If fo be
that ye have heard him, the Gofpcl, a?id have
been taught by him, — 22. That ye put off con-
cerning the former converfation, the old Man,
^c. — 23. And be renewed in the fpirit of your
mind ; — 24. And that ye put on the new Man,
&c. — 25. Wherefore put away lying, and fpeak
the truth, ^c. Col. iii. 7, 8, 9. In the which
In fiances of Wicked nefs ye alfo walked fome-
time, when ye lived in them. But now, when
you have renounc'd Heathenifm, and em-
biac'd the Faith of the Gofpel, you alfo put
off all thefe ', anger, wrath, malice, &c. Lie
not one to another, feeing that ye have put off
the old Man with his deeds, and have put on
the new, which is renew'd in knowledge. Thefe
three are all the Places in the New Teflament
where the new Man is mentioned.

And

ij;4 A further Explication of

And not only here, but in all otherPlaces
of Scripture, Reviewing has Relation not to
our Fall in Adam, but to a vicious Courfe of
Life J except one Place, viz. i Cor. iv. 1 6.
Though our outward man perijh, yet the in"
'Ward is renew'd, [refrefli'd, repaired] day by
day. There are but two Places more in all
the New Teftament where this Word is us'd ;
r.ruTielv, Rom. xii. 2. And be not conformed to
[the Wickednefs of] this 'world, but be ye
transformed by the renewing of your mind. —
Tit. iii. 3. We ourfehes alfo were fometime
fooJifi, dlfobedient^ &c. ver. 4. but after that
the kindnefs of God appeared — ver. 5. he faved
us by — the reviewing of the Holy Ghojl,

From all this I apprehend we may gather,
that the Old Man relates to the Gentile State^
and that the New Man is either the Chriftian
State, or the Chriftian Church, Body, or So-
ciety. And as God [poke in his holinefs, Pfal. Ix.
6. affiSled David in faithfulnefs, — cxix. "jk,,
called our Lord in righteoufnefs, Ifai. xlii. 6.
fo he created i\\Q. New Man, i. e. eredted
and eftablillied the Gofpel-State, or Church,
in Right eoufneps and true Holinefs, after his
own i;naoe. In Conformity to his own holy
and righteous Nature he conftituted the Go-
fpel Ctiurch with a View to promote Righ-
teoufnefs and true Holinefs among Men. For
'tpe^ the whole Body of Chriftians, are God's

work-^

Col. iii. 9, lo- Eph. IV. 22, Cic. 15^

%vorb?ia?ifhip^ created in Chri/i J ejus unto good
works^ which God ordained, when he laid the
Scheme of the Gofpel, that we Jhould walk
in thein^ Ephef. ii. i o. He has called us with
an holy calling, 2 Tim. i. 9. As he who has
called us is holy, wc are bound to be holy in
all manner of converfation. The Gofpel is
a Scheme formed and fitted by a holy God
to promote Virtue and Happinefs.

Whoever pleafes foberly toconfider thefe
things, I am perfuaded will fee no Ground
in thefe Texts to conclude, That Righteouf-
nefs or Holinefs was concreated with Adam,
or wrought into his Nature, For neither in
them nor in the Context is there one Word
about Adam j much lefs in this, or any other
Part of Scripture, is it affirmed, or fo much
as intimated, that Adam was created in Righ-
teoufnefs or Holinefs. Between Adam and
the new Man there is in thefe Verfes neither
Comparifon nor Oppofition. The new Man
is not fallen Man reflor'd to his primitive
Temper ; for the new Man is not any Thing
created in our Hearts, nor doth what is faid
of him relate to perfo?tal, internal Holinefs, o-
therwife than as a Means or Motive. Evi-
dently what relates to perfonal, internal Holi-
nefs (and confequently to the matter in De-
bate) is the PUTTING ON the new Man,
which being confider'd by the Apoftle as our
J^iity^ which he exhorts us to perform, gives

no

156 A further Explication ^/'Ecclef. vli. 29.

no manner of Countenance or fupport to the
Dodlrine of Original Right emifnefs.

Here give me leave to fay, I can't but
think Divines have thrown the Scriptures,
and the Dodrines of ChrilHanity into no fmall
Degree of Darknefs and Perplexity, by un-
derftanding thefe Texts of a flippofed Cor-
ruption of Nature derived from Adam^ which
fpeak of that Corruption wherewith Mankind,
efpecially the Gentiles^ had corrupted them-
felves.

EccLES. vii. 29. — God hath made man up-
right ; but they have fought out many inventions.
— The Word upright in our Language, when
apply'd to a Perfon, generally, if not always,
connotes a character of Virtue. An upright
man is a Man of Integrity or a righteous man.
But the Hebrew wordjafiar^ which we ren-
der upright^ doth not generally fignify a mo-
ral Character. For 'tis apply'd to various
Things not capable of moral Adlion. A
right Way^ or Fath^ i Sam. vi. 12. 2 Chron.
xxxi. 20. Ifai. xl. 3. — xlv. 2. Ezra viii. 21.
Pfal. cvii. 7, ^c. Kight judgments^ Neh. ix. 13.
Kight words ^ Job. vi. 25. Wine moves itfelf
rights Prov. xxiii. 31. Straight or right feet,
ivi?2gs^ Ezek. i. 7, 23. and to fundry other
Things. And to Perfons, or moral Agents,
it is not apply'd in one uniform Senfe. yudg.
iv. 3. ^hen his Fgther — faid. Is there never

a woman

A further Explication of Ecclef. vii. 29. 1 57

a woman among the daughters of thy brethren^
— that thou goejl to take a wife of the uncir-
cumcifed Fhilifiines ? And Sampjon faid^ Get
her for me, for Jhe pleafes me well. Heb. She
is right iti fny eyes. Here right doth not refer
to her religious Charaifler, but to the Agree-
ablenefs of her Perfon to Sampfon. 2 Ki?igs x.
3. Look out the befl and meet eft [Heb. right-
eft] of your mafters fons, and fet him on the
throne, and fight for your M after s houfe. Here
right refers to regal Abilities. — Ver. 1 5. He
[Jehu] faluted Jehonadab, ajid [aid unto hijn.
Is thy heart right, as my heart is with thy
heart ? Here it relates to Sincerity of Friend-
fliip. — Hence it appears that jaftoar, right,
doth not always imply Uprightnefs or Righ-
teoujnefs. For it is frequently apply'd to Things
not at all capable of moral Right eouftiefs. And
when apply'd to moral Agents, it may be un-
derftood, not abfolutely, in the moll; exten-
five Senfe, but partially and relatively. For
as the way in which God led the Ifraelites in
the wildernefs {PfaL cvii. 7.) was not the
right Way, or the (horteft, and readieft Road
from Egypt to Canaan ; but right only with
refpedl to the Counfel of the Divine Wif-
dom ; fo Satjipfons young Woman was right
not with regard to her Religious Charadter,
but his AfFedions ; and fome one of Ahab's
Sons might be right as to his regal Capa-
city, but in no other Refped: ; and Jehu's
Heart was right in his Friendfhip to Jeho-

nadab.

15^ A further Explication o/'Ecclef. vli. 29.
nudaby but not wholly with regard to God :
For 2 Kings x. 29, 31. He departed not
from the fins of feroboam^ and took no heed
to walk in the law of the Lord God of If-
raeL This makes it evident, That it may
be faid, God hath made Man right, (for it
may, and I think ought to be fo tranflated)
and yet thereby may not be denoted his
being right in the higheft and moft perfect
Senfe, or his being a(5lually righteous : But
only his being right with regard to his be-
ing made with thofe Powers, and favoured
with thofe Means and Encouragements by
a proper Ufe of which he may become righ^
teous^ or right in the beft and moft abfolute
Senfe in which a moral Agent can be right.

And that Man's being made right in the
Text before us is to be underftood only of
his having thofe Powers and Advantages
which are proper to enable and induce him
to be righteous or hoh\ feems to me mani-
feft from this further Confideration ; That
Man here is to be underftood collcSfively^
not of Adam only, but of all Mankind. 'Tis
Haadam in the Original j and the following
are all the Places in Scripture where it is ufed.
Which Places whoever pleafes to examine,
will find it commonly fignifies indefinitely a
Man, any Man, every Man, Men, and is but
apply'd in two or three Cafes to a fingle Per-
fon.

Man,

A further Explicatmi (j/Ecclef. vIL 29. 15^

Man. Gen, i. 27. — ii. 7, 8, 15, 16, 18,
22, 22, 25. — iii. 12, 22, 24, — iv. 1. — vi. 5,
6. (defiroy) 7. — vii. 21. — viii. 21, 21,

— f/j^W 0/'^ f///> of) ix. 5, 5. — [maris
bloody made he J vi. 6. Exod. ix. 9, 19, 22.
— xxxiii. 20. Z/^i;. v. 4. — vi. 3. — xviii. 5.
Nufnb. xviii. 15. — xix. 13. — xxxi. 47. Deut,
V. 24. — viii. 3,3. — XX. 19. Jojh.xi. 14.

— xiv. 15. Jud. xvi. 7, II, 17. I Sam,
xvi. 7, 7. 2 »S^;;7. vii. 19. (^^.»z)') i Ki?igs
viii. 38. J C6rc;2. xvii. 1 7. 2. Chron. v\. 2().
— xxxii. 19. PfaL civ. 14. [of) Prov.xxvil

19, 20. £fr/^ ii. 12. — iii. 11, 13, 19, 21,
22. — v. 19. — vi. 7. — vii. 14, 29. — viii.

6, 9, 17, 17. — ix. I, 12. — X. 14. — xi. 8.
-^xii. 5, 13. IfaL ii. 20, 22. Jer. iv.
25. — vii. 20. — xxi. 6. —xxxi. 30. EzeL
iv. 12, 15. — XX. II, 13, 21. Jon, iii.

7, 8. Zeph. i. 3. Z^<:/:). viii. 10. Adam.
Gen. ii. 19, 19, 20, 21, 23. — ^iii. 8, 9, 20.
Men. G^;z. vi. i, 2, (c/j ^. — xi. 5. I,£«u.
xxvii. 29. Nuwb.v.t. — xii. 3. (all) — xvi.
29, 32. I Sam., xxvi. 19. 1 Kings vv'i. 39.
2 Chron. VI. 18,30. Jcb wu. 20. P/a I. cxvi.
II. — cxlv. 12. Ecclef.i. 13. — ii. 3, (fijis
of) 8. — iii. 10, 18, 19. — vi. I. — vii. 2.
— viii. II. — ix. 3, 12. Ifai.'m. 12. Jer.
ix. 22. — xxxiii. 5. — xlvii. 2. Ezek. xxxviii.

20. Hag. i. II. Zech. viii. 10. Per-
sons. Numb, xxxi, 28, 30, 46.

It

i6o A further Explication of ^cc\q(. vii. 29.

It is obfervable the Word is ufed in the
Book of Ecclefiafles thirty times, befides the
Text under Confideration, and always in the
general, indefinite Senfe ; which Senfe is here
further eiiablifhed by the Particle they in the
latter Part of the Sentence. God hath made
Man upright^ but they have fought out
many inventions. This evidently {hews he is
fpeaking of Mankind in general. So Chap.
ix. I. No Man knows either hve^ or hatred,
by all that is before them. And J ob xxxii,
8. But there is a fpirit in man : and the
infpiration of the Almighty giveth them un^
derftanding. No one can reafonably doubt
but in fuch places Man fignifies all Men.
Therefore this Text will prove too much
for the Advocates of Qrigifial Right eouf72efs :
For if hy jajhar, right, which we render up-
right^ be meant righteous and holy, then will
it follow, that God has made all Mankind
righteous and holy as well as Adam : For the
Text evidently fpeaks of all Mankind. But
there's no neceffity of draining the Senfe of
jajhar fo far, feeing it is fufficiently clear'd if
we fay, God has -made Man^ or Mankind,
right ; has given them rational Facukies, and
Means fuffi-ient to know their Duty, and
Motives fufficient to induce them to perform
it.

And

Original Rightcoufnefs mcopi^enf. i6i

And indeed this Righteoufnefs is all that the
Nature of Things will bear. For to fay,
that God not only endow'd Adam with a
Capacity of being righteous, but, moreover^
that Righteoufnefs and true Holinefs were
created with him, or wrought into his Nature
at the fame Time he was made, is to affirm a
Contradiction, or what is inconfiftent with
the very Nature of Righteoufnefs. Such a
Righteoufnefs would have been produced in
him without his Knowledge and Confent,
and fo v/ould have been no Righteoufnefs at
all. For 'tis obvious to the common Senfe of
all Mankind, that whatever is wrought in my
Nature without my Knowledge and Confent^
cannot poflibly be either Sin or Righteouf-
nefs in me ; becaufe it is not what I chufe,
it is no A6t or Deed of mine, but introduc'd
into my Nature whether I will or not, and
confequently I can neither be commended or
condemn'd, rewarded or punifhed for it. It
is a mere natural Inftindt, of the fame kind
with the Induftry of the Bee, or the Fierce-
nefs of the Lion. Righteoufnefs is right
Adion. But Adam could not ad:, either in
ivilling or doiftg right, before he was created.
Therefore he muft be created, he muft ex-
ift, and ufe his intelledual Powers before he
Could be righteous. The Vindicator thinks
otherwife, and tells us, (p. 95.) That accord^
ing to this way of Reafoning^ Chrift could not

M be

1 62 Original Righteoufnefs inconftfient

he holy at the Time of his Birth. Anf. But our
Lord did exift before he was ??7ade Flejh and
dwelt among lis. — Nay\ faith he, God could
not he 7'ighteoiis and holy from Eternity^ he-
caufe [according to my way of reafoning] he
jnuji exijl he fore he was righteous and holy.
Anf My Reafoning would hold good even
with refpedt to God, were it true that he
ever did begin to exift. But neither the Ho-
linefs nor the Exiftence of God could be
prior to each other ; becaufe God always ex^
ijied in the higheft Degree of moral Perfec-
tion, and therefore always^was holy.

Righteousness muft be our own
Choice and A61, otherwife why doth the
Scripture every where exhort us to be holy
and righteous ? i John iii. y. He that doth
righteoufnefs is righteous. And where doth
the Scripture fpeak one Word of a Righteouf-
nefs concreated with us, infus'd or wrought
into our Nature ? or of true Holinefs, which
is neither the Subjed: of our Thought nor the
Objed of our Choice ? Doth the Scripture
ever fay, a Perfon may gain the Habits of
Righteoufnefs without thinking of it, or con-
cerning himfelf about it ? We all know the
Scripture gives a very different Account of
Things. — But (Vijidic. p. 122.^ cannot God,
by his ahnighty Tower, i?J2?nediately ififufe /'«-
to us, or concreate with us, any good Habits
which Men can he fuppofed to gain by their

own

'with the Nature of Wings. 163

twn Indujlry or Exercife ^ Cannot God tnake
us as good as we can make our f elves ? I anfwer 3
That for which %ve alone are accountable, for
which ive alone are rewardable or punirt:iable ;
that which in its own Nature we muft chufe
and adt, and which cantiot be at all^ if it is
not our own Choice, and the Effed: of our
own Induftry and Exercife ; no Being what-
ever can abfokitely do for us. God may give
Capacities for doing it, and may greatly affift
and encourage in doing it ; but the Thing is
not done at all, unlefs we do it. The Thing
cannot exift unlefs we chufe it, becaufe our
chufing to do what is right and good is the
very Thing which is to exift : But our chufing
what is good, can neither be the Ad; of any
other, nor the Effedt of Force j for Force
deftroys Choice. — But God infufed various
Gifts into the Apoftles — therefore thofe Gifts,
as fuchj were no Virtue or Righteoufnefs in
them, but a mere Faculty or Power. Their
chufing to ufe them for the Glory of God
was Virtue, but the infufed Faculty was no
Virtue.

But Original Righteoufnefs was a Propen-
fity^ Be?7ty Biafsj Inclination to Right eouf fiefs ^
or a Principle and Habit of Righteoufnefs.
And might not fuch a Propenfity, &c. be
wrought into Adam's Nature ? — But where
do the Scriptures fay a Word of all this ?
A Habit is gained, by repeated Ads. And
M 2 there-

164 h.d^2imfree to fin in the htgheji degree.

therefore I do not fee how it can properly
be apply'd to Original Right eoufnefs. A na-
tural Inclination, Propenfity, or Inrtind:, may,
I conceive, be a Principle or Spring of Action \
but in itfelfcan neither be righteous, noxRigh-
teouf?iefs. For fuch Propenlity or Principle
either is, or is not under the Government of
my Will or Choice. If not ; then it can no
more be Right eouf?iefs, than the Palpitation of
my Heart, or the Working of my Lungs. If
this Propenfity be under the Government and
Controul of my Will, then it can be righ-
teous only fo far as apply'd to righteous Ac-
tion in Heart or Life. For who will fay,That
any Propenfity or Principle in Adam would
have been holy, or Holinefs, tho* never by
him apply'd to any holy Purpofe ? Therefore
'tis not the Propenfity which is Right eoufnefs^
but my right Application of it. And if the
Application of the Propenfity is fubjedl to my
Will, then 'tis fo far from being Righteouf-
nefs in itfelf, that it may become the Occa-
iion of Sin and Guilt, if it is negleded and
abus'd.

And that this was Ada?n\ Cafe, whatever
his Propenfities were, the Advocates of On-
ginal Right eouf?tefs are conftrain'd to confefs.
For tho' they reprefent a Propenfity to Holi-
nefs as wrought into his Nature, and confe-
quently as a natural Quality of his Mind j and
tho' this Propenfity is fuppos'd to be a natu-
ral

Adam free to Jin in the highefl degree. 1 6 j

ral Inclination or Defire to retain and preferve
itfelf, (for he was naturally bent and hiafsd
to the Jupreme Love of God^ and to obey all his
Will with Readinefs and Zeal : ) yet it is not
only allow'd that Adam had a full Liberty to
retain or lofe this Propenfity, (for he was made
with a perfeB Freedo?n of Will^ and with a
Power to chufe Evil as well as Good; to abide
in the Favour and Image of his Maker, or to
fall from his Maker s Image and Favour, ac^
cording as he Jhould ufe his Liberty well or ill.
R. R. p. 6, 96.) but 'tis alfo allow'd, that he
actually did, by his own Choice, lofe the
Image of his Maker, or his Propenfity to Ho-
linefs. For he tranfgrefs'd the Law of God,
and (as thefe Gentlemen reprefent the Cafe)
tranfgrefs'd in a Degree of Aggravation be-
yond any of the fubfequent Iniquities of Man-
kind. Some fay he tranfgrefs'd the fame Day
he was created, fome a few Days after ; but
all agree he was at full Liberty to have tranf-
grefs'd at any time, fooner or later, as he fhould
chufe.

And thus Original Righteoufnefs in Adam
turns out full as bad as Original Sin in his Po-
fterity. For 'tis evident, that were all Adam's
Pofterity born in the fame Image of God in
which Adam is fuppos'd to have been created,
yet the World might be juft as wicked as it
is : For the Image and Righteoufnefs in which
Adam is fuppos'd to have been created, were
M 3 fo

i66 Original Righteouinefs

fo confiftent with his falling into Sin, that
none of his Pofterity can be more at Liberty
to fin than he was ; nor can they, as thefe
Gentlemen tell us, fin more heinoufly than
he did.

I MIGHT add, that, upon the Scheme we
are examining, Jldanis Inclination to Sin (for
he could not fin without a finful Inclination)
muft be fo ftrong in him, as to overcome a
natural in-bred Propenfity to Holinefs ; and
of fo malignant a Nature, as to expel, at once
and totally, that Principle, corrupt his whole
Conftitution, and afterwards diffufe its dire
Contagion to all his Poderity. Confequently,
the fuppofed Ongitial Right coufnefs in Adam
muft be confifient with, or capable of admit-
ting a finful Propenfity or Principle vajily
jlronger^ and more malignant than ever was or
can be in any of his Pojierity^ who never did,
nor can fin againft fuch Refiftance j arid
whofe finful Propenfities produce no fuch.
dreadful and extenfive EfFeds,

Lastly ; 'Tis obfervable, that among his
Pofi:erity we find feveral illufi:rious Inftances
of Virtue and Piety, even in Opppfition to
flrong Temptations : But Adam^ for any
Thing we can learn from Scripture, yielded
to the firfl Temptation ; nor can I find fo
fnuch as one Inflance of his Virtue or Holi-
nefs exprefsly mentioned in all his Hiftory ;

and

as bad as Original Sin. 167

and in other Parts of Scripture he is no where
otherwise charad:erized than as a Tranfgrejjor^
as difobedienty and a Sinner -, Job xxx\. 33.
Hof.v'i. 7. Rom. V. 12 — 19. I Cor, xv. 22.
I T/w. ii. 14. Not that I think we can hence
conclude, that Adam^ upon the whole, was
not a Man of Piety and Virtue : But this we
may conclude, That no Inftance of his Vir-
tue or Holinefs is to be found in Revelation,
from whence we can infer any extraordinary
Principle of Rio;hteoufnefs and Holinefs in
him above his Porterity, even before he tranf-
grefs'd.

From all this it appears to me, that the
common Scheme of Original Righteoiijuefs^ as
well as that of Original Sin^ is without any
Foundation in Scripture, or the Reafon and
Nature of Things.

The Conclusion.

And now I appeal to any one who carefully
perufes this Piece, and my Scripture DoBrine^
&c. if I have not fome Ground to declare,
'Tis my Perfuafion, that the Chriftian Reli-
gion, which was very early and grievoufly
corrupted by dreaming, ignorant, fuperftitious
Monks, too conceited to be fatisfied with
plain Gofpel, has long remain'd in that de-
plorable State, and is ftill not a little mif-
M 4 iinderftood.

1 68 The Conclusion.

underflood, even in fome main Articles, by
thofe who profefs themfelves the trueft Pro-
teftants, and mod perfedt Reformers : Nor
can it be reduc'd to its original Purity any
otherwife, than by a free, diligent, and im-
partial Study of the Scriptures. There v/e have
its true and genuine Principles certainly de-
fin'd and explain'd, if we chufe to be at the
Pains to find them. And furely we {hould
think no Pains too great to difcover and pur-
chafe a Treafure fo invaluable. Nor fhould
it be forgotten, that, however we may be
affifted, this is a Work no other Perfon can
do for us, but we muft every one of us do
it for ourfelves to the beft of our Power,

And that we may be rightly difpos'd for
the Study of the Scriptures, we all know we
fhould clear our Breafts of every Anti-Chrift-
ian Principle. — In vain we fweat in mowing
down the Stubble of grofs Popery^ while the
Roots of it live and are cherilhed in our own
Hearts. We (hould love the Truth : fhould
be free to fee the Truth, and upright and
ileady in profeffing it. — How many very dif-
ferent and contrary religious Sentiments are
to be found in the World, and even in our
own Country here, is obvious to every ones
Obfervation. But contrary Opinions cannot
all be true. For the Truth is but one ; nor
is it to be moulded or defined by our Preju-
dicesj Paffions, Fancies, or temporal Interefts.

It

The Conclusion. 169

It can neither be eftablifh'd, nor fupprefs'd as
Nations, Synods, Affemblies, Congregations,
or Parties can agree. It is not vA\zt this or
the other Se(St efpoufes 5 what this or the o-
ther Society approves ; what the Wit of this
or the other great Divine has invented ; nor
what beft fuits our fecular Advantages. The
Truth is one and the fame abfolutely, from
Everlafting to Everlafting unchangeable. And
*tis the Truth (not human Decifions or
Schemes, nor our own Gueffes, Conceits, or
Suppofitions, but 'tis the Truth) we mufl
fincerely endeavour to embrace, and Jiand by^
as ever we hope to be faved.

And as the Scriptures alone teach the
pure and native Truth of the Chrijiian Reli-
gion, we {hould make Confcience of keeping
clofe to them. For 'tis only fo we can fee
the Glory, and feel the Power of the Gof-
pel. Only fo can we be able Minifters of
the New Teflament, duly qualify'd to teach
the folid Principles of true Religion. But
if inftead of Scripture we take a human Sy-
Jtem for our Guide, we may wander deplo-
rably in the Mazes of Error, like a Man
who has loft his Way in the Dark, and is
leii by a falfe Light he knows not whither.
N gle(fting the Scriptures, we can never have
a clear, folid convidlion of the Truth of the
Gospel ; and J confcquently, can never be
Jrong in the Grace of our Lord Jefus Chrijiy

nor

170 ^y6^ CONCL U SION.

nor happy in that noble Spirit and Life, that
divine Temper, that Goodnefs, and Love,
that Comfort, Joy, and Courage which on-
ly a juft Knowledge of Gofpel-Truth can
infpire ; (liining in our Minds like the hea-
venly and extenlive Light of the Sun, which
fmilcs and diffafes a kind and genial Warmth
over ail the Globe, and gives a bright and
pleafant View of all its various Objeds.

Doubtless it is our Duty, and higheft
Wifdom, to make the Scriptures our princi-
pal Study J and as we profefs them the infal-
lible and precife Standard of Chrijlian Doc-
trine, to ufe them in faSi as fuch. Would
Minifters come to this Refolution, and People
encourage it ; would both Minifters and
People, according to their feveral Abilities, di-
ligently read and fearch the Scriptures, with
a Mind defirous to fee neither more nor lefs
than what God has revealed, the Truth would
fhine out, and Love fiourifh.

We fliould not cheat ourfelves by firft
fuppofing a Point is in Scripture, and then
labouring to make it out as we are able ; but
jQiould firft fee whether it be there or not.
Let us not dare to forge an Hypothejis, or
embrace a popular Opinion, and then endea-
vour to varnifti it with Scripture- Colours.
The unwarrantable Liberties others may have
taken rtiould not embolden us. How pre-

pofterous

T^^ Conclusion. 171

pofterous and inconfiftent is it, to profefs high
Regards to the Scriptures, throw them be-
hind our Backs, indulge our own Conjec-
tures, rove beyond the Bounds of all Under-
ilanding into the Region of Ficflion and Chi-
mera, there form and fettle our Schemes,
and then turn to the Scriptures ? 'This is one
principal Foundation-Stone of POPERY.
Thus RevelaLion is obfcured, and not hu-
man Reason, but human Vanity and
Ignorance fubftituted in the Place of it.
Thus the Chriftian Religion is made various
and uncertain, and the Heads and Hearts of
ProfelTors are endlefsly divided about it. Thus
the fpotlefs Dodrine oi Ch?'iji (fo full of Light
and Love, good Hope and Joy, infpiring the
moft extenfive Benevolence, and animating to
the nobleft Adion,) is polluted, its Power weak-
ned, the Attention of his Difciples drawn off
from the plain and grand Articles of Faith,
and their Thoughts bufied, and their Confci-
ences perplex'd with fomething, perhaps,
much worfe than mere Trifles. Thus many
a line Genius, able Head, and pious Turn of
Mind, has been rendered not only ufelefs, but
greatly hurtful to F.ejigion ; which, had it
been employ'd in the imapartial Study of the
Scripture, would have been a burning and
fhining Light. Thus the greatefl Part of a
Man's Life, and his clofeft Studies, may be
unhappily fpent in framing Suppofitions, and
inventing Colours, as he may imagine, to ex-
plain

172 ^he Conclusion.

plain religious Principles, but, in truth, to
cover and fupport Error and odious Abfur-
dity. And thus Divines will embarrafs them-
felves endleflly with Difficulties and Dark-
nefles of their own creating. And juftly will
they fuffer. But furely great Pity 'tis the
Truth (hould be involv'd in Clouds, and fo
many honefl Minds prefented with wrong
Views of the glorious Gofpel of our Salvation.

The religious Principles of the Jewi/h
Priefts, Scribes, and Interpreters of the Law,
as defcrib'd and cenfur'd by our Lord, and
yet the high Opinion they had of themfelves
for Knowledge and Sanctity, is a Picture
which {hould be always before all our Eyes ;
and the following Texts fhould be deeply en-
graven upon all our Hearts : Deuf. iv. 2.
— xii. 32. Prov, XXX. 5, 6. IJai. v. 20,
21. — xxix. 13, 14. Mat. XV. 14, 15. Luke
xi. 52. John xii. 49, 50. i Cor. iii. 10
— 18. 2 Cor. ii. 17. — iv. 2. Gal. i. 8, 9,
Rev, xxi. 8, 27. — xxii. 15.

To profefs to preach in the Name of
Chrift the Do<ftrine of Life and Salvation,
which he brought from Heaven and fealed
with his own Blood, and yet to take what I
preach upon Truft from fallible Hands, and
never ferioufly to fludy Revelation to know
what is that only true Doctrine which Chrijl
taught, feems to me, in our Circumftances, a

capital

27^^ CoNCLUs ION. 17^

capital Iniquity, and one of the greateft
Crimes for which any of the Sons of Adam is
accountable to the moft high God, What !
have the Word of God in our Hands, believe
it the only Rule of Faith and Salvation, and
pretend to preach what it contains, and yet
never fearch or examine it, or refufe to fub-
mit to its Decifions ? How dare I, diverted
by other Studies or Affairs, trufting to my
own Conceits, or the fuppoled Wifdom of o-
ther Men, biafs'd by Prejudices, courting po-
pular Favour, or confulting my fecular Inte-
refts, teach that for faving Truth, which,
w^ere I careful to look into the Scriptures, I
might fee is dangerous Error ; not only not
the Truth as it is in Jefus, but inconfiftent
with it ? When Numbers from time to time
hear me preach, under a Notion that I am
explaining the Oracles of God, how great is
my Fault, if in Fad: it be true, that in all
my Life I never fet myfelf ferioufly and im-
partially to read the Greek Teftamentyo much
as ONCE over, that in the cleareft Light I
might fee what is the true and perfedt Will
of God therein revealed ? How can I anfwer
this to my own Confcience ? Can I fay I have
faithfully ufed all the Means in my Power to
gain the exadl and compleat Knowledge of the
Dodtrine of Salvation, when the moft perfed:
Account of it has lain by me Year after Year,
unread, unftudied ? Muft I not confider
myfelf as being poflibly a public Deceive?-

in

1-74 ^^f^^ Conclusion.

m Matters of everlafting Confequence F how
fhall I anfwer it to the Lord Jefus Chrijl ?
how (hall I be able to hold up my Face be-
fore him in the great and terrible Day ? As
to the grand and awful Decifion of that Day,
what does it fignify how learned and ingeni-
ous I am in Philofophy, or any curious Arts
and Sciences, if really I underftand not the
true Principles of the Chriftian Religion ?
What matters it how many other Volumes I
have read, if I have not perhaps yi much as
ONCE in all my Life clofely perufed that
one fmall Book, which above all others con-
tains by Jar the moft excellent Knowledge^ and
which above all others I, as a Minifter, and a
Chriftian, am under the flrongeft Obliga-
tions from God and Man to ftudy coiijiantly^
to digeft thoroughly^ and to work deeply both
into my Head and Heart ?

True, in the faithful Study of the Scrip-
tures a Man may expe6t Difcouragement if
he doth not find in them the peculiar Schemes
and Notions of this or the other Party, which
yet cannot poffibly all of them be the Senfe
of Scripture : He may be defpifed, llander'd,
maligned, reprefented as dangerous and odi-
ous, deferted by Friends, and cut fhort with
regard to a temporal Subfiftence. But did
not our Lord himklf, and the holy Prophets
and Apoftles fufflr in the fame manner ?
What avails the Faendfliip of Man, or any

prefent

^/6^ CONCL U S ION. 175

prefent Enjoyments, in comparifon with the
Favour of God ? Betterj infinitely better, to
fare meanly, to be reproach'd and forfaken of
all Men, than to be unfaithful, and at laft
condemn'd by the righteous Judgment of
Cod. Let us do our Duty, and leave Hap-
pinefs and Enjoyment to the Governour of
the Univerfe, who certainly will take care of
and reward all his Servants fmall and great.
Be timi faithful unto Death ^ and I iiill give
thee a Crown of Life, Rev. ii. 10. Any
Sufferings in this tranfitory World will be a-
bundantly compenfated by that happy Sen-
tence ; Well done^ good and faithful Servant^
— e?iter thu into the Joy of thy Lord.

But, notwithftanding the Miftakes and
Lifirmities of my Fellow-Chriftians, I may
never fufpend the Exercife of Love to them
remembering how the mod high God, and
the ever-blelTed Son of God have loved us all.
Tho' it is my Purpofe in God's Strength to
profefs and ftand by the Truth fo far as I
know it, without regard to the Fear or Fa-
vour of Man J yet in fomenting Envy, Strife,
and Divifions, among Cbifs Difciples I will
have no Hand. 'Tis detelfable Work, hate-
ful to God, and diredly contrary to the Pre-
cepts and Spirit of the Gofpel. The Gofpel
teaches me to be humble, patient, and peace-
able ; to pity and pray for the Weak and Mif-
guided ; to defire and in all Methods of true

Wifdom

176 ^e CoNCLtTSIOtf.

Wifdbm to labour for the Salvation ot Menj
looking daily for the Coming of our Lord,
and by Faith and Prayer daily feeking for Di-
redions and Affiftance to God the only Foun-
tain of Light, who giveth Wifdom to the Wife^
and Knowledge to them that have Underjiand-
77igy — who knoweth what is in the Darknefs^
and the Light dwelleth with him. To him be
everlafting Glory and Honour, thro' Jefus
Chrijl our Lord, Amen^

FINIS.

A N

APPENDIX

WITH

ADDENDA

To complete

The FjRST Edition

OF THE

Scripture-Doctrine, &c.

H E following Objection be-
ing fent by a Friend after
my late Book was publifh'd,
I cannot at prefent find a
more convenient Situation
for it than this here. But
its proper Place is Scrip. Doc. p. 192. be-
fore Object. VI.

Object. VI. " Might not Adam^
" Pofterity fin in him as their Root ; jufl: as
" hevi is faid to pay Tithes in Abraham ?
" Heb. vii. 9. The Branch, as fuch, mud
" fo far partake of the Nature of the Root,
N " as

2 APPENDIX.

*' as that if the Root be morally corrupt the
*' Branches muft be fo too. Rom. xi. i6."

As this Objedion is grounded upon the
two quoted Texts, both muft be diftindly
conlidered.

Heb. vii. 9. And as I may fofay^ Levi alfo,
who receiveth tithes^ paid tithes in^ or by Abra-
ham. For he was yet in the loitis of his father
ivhen Melchizedeck met him.

Here obferve, the Apoftle puts in a
Cayeat againft our underftariding Levi's pay-
ing of Tithes in a ftrid: and proper Senfe.
AsImaysosay, Levi pay' d tithes in Abra-
ham. He owns it was a harfh, bold Figure,
and defignedly guards againft its being under-
ftood in the literal Senfe. And good Reafon
why : for all the Nation of the "Jews were
in th^'j Loins of Abraham as well as the
Tribe of Levi, Ver. 5. Now if Levi in the
ftrid: and literal Senfe paid Tithes in Abra-
ham^ for this reafon, becaufe he was in his
Loi?2s ', then it muft be true, that all who
were in Abraham's Loins did, for that Rea-
fon, whatever he did while they were in his
Loins J and moreover, in the Senfe of the
Objedlor, muft partake in all the Guilt and
Righteoufnefs of his Ad:ions. Bat all, and
every Man that ever was in the fewifh Na-
tion was in the Loins of Abraham before

Ifaac

APPENDIX. 3

Ifaac was born, and therefore every Man in
the Jewijh Nation naufl ad: all the Faith and
Obedience vjh^ich Abraham ad:ed in the Space
of at leaft Twenty-five Years, from the Time
he was called till Ifaac was horn, and mufl
have JLill as great a Quantity of Faith and
Obedience as he had. A Sentiment too ab-
furd for any one to admit. And yet this
muft necefTarily follow, if it be true in the
ftrict and literal Senfe, that Levi paid
Tithes in Abraham becaufe he was in his
Loins ; and if this be a Proof that all Man-
kind finned in Adam becaufe they were in
his Loins.

But neither the Cafe of Abraham and
hevi^ nor the Apoflle's Argument grounded
upon it, have any manner of Relation to the
partaking in the Guilt of Acftions. For it is
evident beyond all Controverfy, that the
Apoflle is difcourfing concerning Honour ;
or which was greater, Melchizedeck or
Abraham. And he proves Melchizedeck was
the greater Man, becaufe he received tithes of
Abraham and blejfed hirn^ Ver. 6, 7. And
without all Controverfy^ faith he, //'^Lesser
is blelTed of the Greater. The fame
Thing alfo may be concluded from the pay-
ing and receiving of Tithes. For the Apo-
ftle evidently fuppofes, that he who pays is
the Lesser, and he who receives is the
Greater Perfon. Therefore Xfi?/, or the
N 2 Jezvifi

4 APPENDIX.

Jetvifi Priefts, though they received Tithes
of the ycivs, yet were of an Order inferior
to the Prieflhood of Mekhizedeck ; for this
Reafon, becaufe the JewiJJj Priefts, to ufe a
bold figurative Way of fpeaking, paid Tithes
in Abraham to Melchizedeck \ for they were
in his Loins at that Time when he met
Melchizedeck. This is the Apoftle's Subjed:
and Argument. He is arguing not concern-
ing Guilt or Righteoufnefs, the moral Pravity
or Purity of Nature; but the Superiority and
Inferiority of Perfons. The paying of Tithes
was a Badge of Inferiority. The whole
^ewijh Nation, and the Tribe of Levi in
particular, was included in Abraham's, Perfon,
from whom by the Promife and Purpofe of
God they were to defcend : confequently,
2iS Abraham paid Tithes io Melchizedeck while
Levi was in his Loins ; and as the Tribe of
Levi was never fuppofed, nor had any juft
Pretence, to be fuperior to the venerable Pa-
triarch, the Father and Glory of the whole
Nation ; it follows, that Levi, or the Levi-
tical Priefts, were inferior to Melchizedeck,
"When therefore the Apoftle fays, Levi paid
Titht^'m Ab rah a JJ2^ he means no more than
that Abraham'^ P^yi^g of Tithes as a Badge
of Inferiority affected Levi, then in his Loins,
fo far and no farther, than as it leaves us to
infer, that he alfo was inferior to Melchize-
deck as well as Abraham.

RoM.

APPENDIX. 5

Rom. xi. i6. — If the root be holy fo are
the branches. " Hence it may be infe, 'd, TJiat
" if the Root be morally corrupt,the Branches
*' muft be fo too." And the Inference would
be juft, if the Apoflle were in this Place
ipeaking of moral Holinefs, or of Holinefs as
it 13 a Quality or Principle in the Mind. But
he is fpeaking of the external State of the
yews J confidered not -perfonally^ but collec-
tively in a Body. He is arguing, that not-
withftanding their prefent Unbelief, God had
fuch a Regard to them on account of the
original Elecflion of their AnceftorSj^Zr^/^^/;/,
Ifaac and Jacob, that he will certainly bring
them again into the Church. And among
other Things fuggefls this Thought, Ver. 1 6.
If the root be holy fo are the branches. As if
he had faid, If Abraham, Ifaac and Jacob,
the Root and Original of the Jewijh Na-
tion, flood in a peculiar Relation to God,
the Branches which are fprung from them
in the Line of the holy Seed are to be con-
lidered as ftill continuing in fome fpecial P^e-
lation to God.

The Holinefs therefore here fpoken of is
no other than that external, relative Holinefs
which is frequently attributed to the whole
Nation of the Jews^ as they were God's pe-
culiar People. Kzra ix, 2. I^he holy feed have
mingled themfelves with the people of other lands.
N 3 Pan.

6 APPENDIX.

Dan. viii. 24. He jlo all prof per and de/troy the
holy people. -^yi\\. 7. — Shall fcatter the power
of the koly people -f meaning the y(?iw. And
fo in feveral other Places. In the fame ex-
ternal, relative Senfe, I fuppofe, the Child-
ren of Chriftian Parents are faid to be holy,
I Cor. vii. 14.

And that the Apoflle means this kind of
Holinefs in the Text under Confideration is
very evident. For whereas the Root in the
Senfe both of the Text and of the Objec-
tion, fignifies the Anceftors of the "Jewifi
Nation, Abraham^ Ifaac and yacob^ and
the Branches their Pollerity they^i^;^; if we
underftand the Term holy^ of internal, moral
Holinefs, then it will follow, that all the
yeiviflj Nation in all Ages, have derived a
£irid:ify'd Nature from their pious Anceflors,
and have all and every one of them always
been, r.nd (hall always be as pious, virtuous,
godly and righteous perfons '&.'$> Abraham^ Ifaac
and Jacob were : Which every Body knows
is far from being true.

Page 40. Line 24. For [il-andeth plain-
ly upon this double Foot] read, [evidently
ilands upon thefe two Principles 5]

Page /\.i. Line 12. Ver. 13. From the
Time ih.-^/. Adam finned, ^cJ] This Para-
graph and that which follows it, as far as to

[VI. The

APPENDIX. 7

[VI. The Confequences of Adam's, Sin upon
uSj &c.^ I would have alter'd as follows.

Ver. 13. If we turn our Thoughts to
the long Period of Time before the Law
was given by Mofes^ it muft indeed be al-
io w'd that Sin was then in the World-, that
is, Men were guilty of various Sorts of Sin :
but it is alfo true, that Sin is not i??iputed when
there is no Law^ or //« ovlp' voi^is, when LAJV is
not in being. Law, threatening Sin with
Death, is the only Conflitution which fub-
je(5ts Men to Death for the Sins they commit.
Therefore the Sins of Mankind were not im-
putedj were not tax'd with the Forfeiture of
Life, or charg'd upon them as capital, as fub-
jeding them to Death, becaufe the Law,
which fubjects the TranfgreiTor to Death, was
not then in Being. For it was abrogated up-
on Adani^ Tranfgreffion, and was not again
in force till reviv'd by Mofes at Mount Sinai,

Ver. 14. But for all that Death reigned
all the long Space from Adam to Mofes, even
over them who had not finned after the fimili"
tilde of Adam's tranfgrejjion. That is, had not
finned againft Law, making Death the Penal-
ty of their Sin, as Adam did. For during
that Period Mankind were not under Law,
but under Grace. And therefore, tho'
Sin in its fevcral Branches was, during t[ut
Space, committed by Mankind, yet they
N 4 were

8 APPENDIX.

were not fubjedted to Death for their Tranf-
sreffions. It remains then that Death was
univerfally inflidted upon Mankind in Confe-
quence of Adam\ one Tranfgreffion *.

VI. The

* Observe, the Apoftle here ufes Law (as he fre-
quently doth) in a peculiar, emphaiical Senfe, namely,
as denoting a Rule of Duty with the Penally of Death
annexed as due to the Tranfgreffor from God. And ac-
cording to him 'tis Law which flays the Sinner, i Cor.
XV, 56. The Sting of Death is Sin, and the Strength of
Sin is thi Law. The Latv is the Force by which Sin,
the Sting of Death, is plung'd into the Sinner's Vital :
For (Rom. vii. 8.) without LJWSin is dead, and un-
able to flay the Sinner. See this more fully explain'd
Supplem. StcT.VL§VL This therefore, upon further
Thoughts, I take to be the Force of the Apoftle's Argu-
jnent, viz. Tho' Men were Sinners, during the Period
between Jdam and Mofes, yet they were not fubjected
to Death, or made mortal by their TranfgrefTions ; be-
caufe Law, the only Conftitution which fubje<5ts the
TranfgreflTor to Death, was not then in Being. But
yet Men through that long Trail were all fubjeft to
Death ; therefore they mufl be included in the Sen-
tence, Gen. iii. 19. and their Mortality mufl: be the Con-
fequence of Jdafiis one Offence. — Enoch's Exemption
from Death, and the Cafe of the Antediluvians and Sodo-
mites, who died for their own Sins, are no Objetflion a-
gainft the Apoftle's Argument. Becaufe extraordinary
Interpofxtions come under no Rule but the Will of God.
The Law given to Noah, Gen. ix. 6. IVhofo jheds Man's
Mlocd, by Alanjhall his Blood be Jhed, makes Death tli€
Penalty of Murder ; but it is given as a Rule for Ma-
giftrates in executing Juftice, and not as a Declaration
of i.he Penalty of Sin to be inflicted by God himfelf.
Nor was it enad^ed till the Year of the World 1657.
And as for thofe few who might be put to Death upon
that Law, or thofe greater Numbers who periflaed for
their own Sins in the Deluge, and the Overthrow of
§odom ana Gomorrah, although they died for their own

particular

APPENDIX. 9

VI. The Confequences of Adani% Sin
upon us, and the Confequences of ChriJFs
Obedience, (sc.

Page ^y. Line 13. That Men are Sub-
]edt, S'c,] The Paraphrafe of this Verfe I
would have ftruck out, and this here below
fet in the Place of it.

1 3 . Th a t Men are fub- 1 3- ^'"" ««^'^ ^^^^
lea to Death not from their ^'^^^Z" ^''''J". '^''

J r 1 o- r tvorld: But ft ms not

own perfonal bins, but from imputed when * kzv
the Sin of Adam, I thus is not in bang.
prove. Before the Lavi^ of
Mofes was given, and therefore while tht;
Law, which threatens Tranfgreflion with
Death, was not in Being, Men, 'tis true, were
guilty of various Sorts of Sin. But thofe
Sins of theirs were not the Reafon of their
common Mortality : Becaufe, whatever Sin

may

particular Sins, yet they were not made mortal by thofe
Sins, f'or, according to the Apoftle's Argument, had
they not committed thofe Sins they would have dy'd.
Every Man is mortal from the Moment he receives Life
and Being ; and Death paffeth upon all Men indifferent-
ly (yea upon Infants) without Refped to their Virtues
or Vices. Therefore, if a Man by his own Crnnes brings
Death upon himfelf, fuch Death is only an Anticipatio^n
of that Death which, in a few Years, he would certain-
ly have died in common with all Mankind ; and the Life
he forfeits is not immortal Life, but a few Days or Years
of that Life which was loft to all Mankind in Adam,
3nd (hall be reftor'd to all Men in C H R I s t . See Locke
upon Rom, V. 15.

lo APPENDIX.

may deierve, it is not taxed with the For-
feiture of Life, when Law, or the Confti-
tuiion which alone fubjedls the Sinner to
Death, is not in Being.

Page ^7. Line 31. Injlead of [again ft a
Law which appointed Death the Punifhment
of Sin : Because, tor the greateft Part of that
Space, there was no fuch Law in Being.]
read [againflLAW, making Death the Penal-
ty of their Sin : Becaufe, during that Period
Mankind were not under Law.

Page 105 in the Note Line 15. After
[Do ye judge uprightly^ O ye So?is of Men ?]
add [See i Sam. xxvi. 19.]

Page 152. Line 2g. — And Idolatry in which
the Gentiles liv'd, [add] Adam himfelf was
taken in the Snare of the Devil, not becaufe
he was a bond Slave to hi?n by Nature^ nor
on account of the Tranfgreffion of any other
Perfon, but thro' his own Fault. And in
the very fame Way his Poflerity have fallen
into the fame deadly Snare, not thro' Adam'^
Sin, but their own.

But obferve, the Claufe, ^c.

Page 153. Line 9. For [recover themfelves]
read [awake.]

Page

APPENDIX. II

Page 153. Line 10. For [being caught to
Life] read \bei?2g revived or brought to Life
again.]

Line 11,. His [God's] Will;] add

[i.e. turned from the Power of, Satan unto God,
Ads XX vi. 18.

Line 1 5. This I think is the genuine^

6cc.] Strike out this Paragraph with the Note
as far as, [And with the ilime Force and]
and inftead thereof infert what follows.

This, I think is the genuine Senfe of the
Text. For the Word Za-y^iu flgnifics to re-
vive^ bring to Life ; and is here elegantly
oppos'd to the Devil's enfnaring Souls to De-
ftrudion, as the Ad; of God's Grace, and
the Miniflry of the Golpel, refcuing them
out of his Hands (that is, bringing them out
of Error and Wickednefs) in order to reftore
them to Life and Salvation, And with the
fame Force and Elegance, ^c.

Page 154. Line 1 1. — Where the Word is
ufed in the New Teflament *.

Page

* To confirm this Senfe of the Text, let it be ob-
ferved, That as ATTOS, he^ hitHy his., always relates to
a Perfon (j/", /<?, or by whom fomething is faid or done,
it frequently belongs to a remote Antecedent, without
any Confufion. Becaufe the Adion or Thing fpoken
or done plainly determine that he or him do not be-
long to the Perfon laft mentioned, but to one that ftands

before

12 APPENDIX.

Page 1 54. Line 13, 14. Dele, [This Obfer-
vation, in a great Meafure, deftroyeth the
Strefs of the Proof.] And begin the Para-
graph with thofe Words [But in no Senfe,
Cfr.]

Part

before it, and fometimes at a great Diflance. Take a
few Inftances out of many. Mark. iii. 2. Watched
him ; not the Man., but the Son of Man., Chap. ii. 28.
Luke ii, 22. — brought him to 'Jenifalern^ not Mofes,
nor thi Angel., but the Child., Ver. 21. Luke iv. 29.
— thrnj} him out of the City., not ISlaarnan., or Elifeus,
Ver. 27. nor E lias, Ver. 26. hut f of eph's Son, Ver. 22,
or Jefus, Ver. 14. Luke xxiii. 15. — is done unio him ;
not Herod, but this Man, Ver, 14. Hence it is plain
that when two or more Perfons are mentioned in the
fame Paragraph, the Nature of the Ailion muft deter-
mine to which of them the Particles he nor hiju do be-
long. Accordingly in 2 Tim. ii. 26. The Nature of tijC
Aiftion exprefs'd by i<^coyftty.ivci (hews that him belongs
not to the Devil^ but to the Servant of the Lord. For
^coyfia akvayi has immediate Relation to Life in oppo-
jition to Death. It fignifies to refocillate, revive one that
is fainting away, to refhre, to bring to Life, (Iliad.
E. 698.) in which Senfe it anfwers well to avctmicoaiv :
And tho' it is here only applied to Hunting, (and there-
fore is not well rendered taken captive in our Tranfla-
tion) yet both with regard to War and Hunting it always
fignifies to take alive., or fave alive, in oppofition to fay-
ing and dejlroying when taken, however Perfons may
happen afterwards to be ufed. But this will not fuit the
Devil and his Snare. For the Devil is a Murderer,
John viii. 44. The roaring lion who walks about Jeeking
whom he may devour, I Pet. v. 8. He is Abaddon, Apol-
Ijon, a Defrayer, Rev. ix. 11. And they, who are in his
Snare, are dead in Trefpajfes and Sins, Y.ph. ii. I. Col. ii.130
in a lethargic 5/^^^, Eph. v. 14. Natural brute Beafs,

made

APPENDIX. 13

Part. III. in the Title Page. Dek [MaL
ii. 10. Have we not all one Father? Hath
not one God created us?]

Page 176. Lh2e 28. Deie [fignineth] and
read [has reference to.]

Page 177. Line 3. Dek [fignifieth] and
read [has reference to.]

■ Line 4. Dele [fignifieth] and read

[has reference to.]

Lijie 13, 14. Dele [Charader and

Courfe of Life] and read [date,]

Li?2e 16. — Thus createth him*'.

Pagt

made by their Ignorance, Luft, Wickednefs, to be taken
and dejlroyed. The Devil's Snare has no Relation to
Life, but to Death and Destruction. On
the other Hand; the Defign of the Miniftry is to preach
the t Ford of Life in order to revive diofe who are
dead in Jin, and bring them to the Obedience of God,
Befides, avr^ and iKeiv'^ generally refer to two dif-
ferent Antecedents, as hie and ille in Latin. Therefore
the Senfe of the Verfe ftands rightly thus: That being
revived by the Servant of the Lord, they may awake out
of the Snare of the Devil^ unto the Obedience of the
mUoi God.

But obferve, (hould my Criticifm fail, yet the Ar-
gument, that the Perfons fpoken of were not taken in
the Snare of the Devil^ nor lead captive by him for
Jdam's Sin, but by their own Wickednefs, will, for all
that, ftand good.

* See this further explain'd Suppkm. § 8.

14 APPENDIX.

Page lyj. Li?ie i6. [God himfelf is righ-
teous, (^f .] Jirike out this and the j-ejl of the
Paragraph, as far as to [But doth this prove]

Li?je 25. For [probably the Apoftle

alludes] read [-- poflibly the Apoftle may
allude.]

Page 185. Liney. — meant by it] add^ in
any Confiftency with Senfe or Truth.

Page 192. Line 20. Here take in the Ap-
pendix in the Supplement^ as Ob j EC. VI. and To
that which is now the VP^ will be the VIP'\

Page 194. liinex). Read, But the Apoftle
never was without the Law ; for he was
born, ^c.

Page 207. Line 6. Lifiead of, [for there
was then no Law, G?r.] ?-ead [For the Law,
fubjefting the TrrmfgrefTors to Death, was not
then in Being : But when the Commandment,

Page 207. In the Note — where there is no
Law ; [add] or, when Law is not in Being,

Page 214. LiJie 5. Dele, [by paft] read
[former.]

Page 239. Line 3, 4. Dek [or of God, is

no

APPENDIX. ic

no other than] and read [in the mod perfed:
Senfe, is]

Page 239. Strike out the Note at the Bot-
tom of the Page.

Page 251. Line 15. — Humiliation and Re-
pentance*.

Page 251. Line 16. Jlfter [Repentance?
No.] add [chearful Obedience ? No.]

* We are told that ferious Thoughts, on the Points
relating to Or'ighial Sin^ are neceflary to our being truly-
humble and poor in Spirit. — But our Lord has taught
us Humility and Poverty of Spirit upon the beft and
trueft Principles, without taking any the leaft Notice of
Original Sin ^ Mat. v. 3. — xi, 29. — xviii. 4. Nor do
the ApofHes, when inculcating Humility, ever fay aWord
about natural Corruption^ or Original Sin. Hence I
conclude, that this Humility, Humiliation, or Poverty
of Spirit, refulting from ferious Thoughts upon Original
Sin, is of the falfe and fuperftitious Kind. Humility
has no neceflary connexion with any Sin. For our
Lord, who knew no Sin, was the moil perfetSl example
of Humility.

FINIS.

BOOKS Sold by M. Fenner, at the Turk's
Head in Gracechnrch-jlreet.

I. /T~^ W O Letters to a Friend: The Firft concerning
X the End and Defign of Prayer, or the Realbnable-
nefs or prayinc; to an unchangeably wife, powerful, and good
God. In aniwer to the Objeftions of the late Earl of Ro-
cbepr, Mr. Blount, and other modern Deilb. To the firft
Letter is added, the ^oth Differtation of Maximus Tyriia,
tranilated from the Greek, concerning this Quellion, " Whe-
*"' ther we ought to pray to God, or no ?" With Remarks
upon it.

7he Second Letter, The Doftrine of Predeftination re*
view'd ; or, The Nature of the Counfels and Decrees of God ;
and the Rii'e and Occafion of tlie Scripture-Language con-
cerning them. The Second Edition, correfted and enlarged.

IL The Hiilory of the firlt planting the Chriftian Reli-
gion, taken from the Jcis of the :Apofiles and their Epi files :
Together with the remarkable Fafls of the ^e~a:ijh and Ro-
man Hiftory which alFefted the Chriftians within this Period.
In two Vols. .|to. With an Appendix to prove that St. Luke
wrote the JSis of the Jpojiles ; and to Ihew, that, if the Jds
contain a true Hiilory, Chrifiianity muft be true.

Thefe Two by George Benson,

IIL A Paraphrafe and Notes upon St Paul\ Epiftles ta
Philemon, p C" i 'T'imothyy

1 Thifpilovians, \ < Titus,

2 Thejfalonians, j .2 'T'itnothy.
Attempted in Imitation of Mr. Locked Manner.

To which are annexed Critical Differ tations, on fevera!
Subjefts, for the better underrtanding St. Paul\ Epiftles.

IV. By the fame Aiithor, A Diflertation on 2 Theff. ii.
I — 12. In which is Ihown, that the Bij'hop of Rome is the
Man of Sin : That the whole Prophecy is applicable to him,
and his Adherents, and to them alone. Nor can we, at
this Day, defcribe the Apoflacy of the Church of Rome, in
a more concife and lively Manner, than the Apoltle has
done in that ihort and remarkable Prophecy. The Second
Edition corretled and enlarged.

V. A Paraphrafe and Notes on the EpiUle of St. James,
&c.

N. B. In the Prefs, and "lvHI fpeedily he VuUijh^d,

A Paraphrafe and Notes on the Firft Epiftle
of St. Veter^ &:c. By the fame Author.

I

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